D 





CHURCH IN THE 




7V^ 



WILDERNESS | (^ 




E. BEDELL BENJAMIN 



MIN.j '^ 





.«». 



LIBRARY OF CONGRESS. 



Shelf B5_aq 4 

;s^- 

UNITED STATES OF AMERICA. 



THE CHURCH IN THE 
WILDERNESS ; 



OB, 



FEOM HOREB TO CANAAN. 



▲ CONTINUATION OF THE 



NATIOIS'AL Amy RELIGIOUS EDUCATION OF 
THE ISRAELITES. 



BY 



E. BEDELL BENJAMIN, 

f r .- our- » fv.ori 1 <^ ^ 



AUTHOB OP " ELEVEN MONTHS IN HOEEB."' 






** Had ye believed Moses, ye would have believed me, for Ee wrote 
Of me." 
*' If ye believe not his writings, how shall ye believe my words ?'* 

John v. 46, 4T. 



NEW YORK: 

ANSON D. F. RANDOLPH & COMPANY, 

770 Broadway, cor. gth Street. 

1872. 



-6^ 






Entered according to Act of Congress in the year 1872, by 

Anson D. F. Randolph & Co., 

In the Oflace of the Librarian of Congress, at Washington, D. C. 



EDWARD O. JENKINS, 

PRINTER AND STEREOTYPER, 

NO. 20 N. WILLIAM ST., N. Y. 



" In all these matters I am so fearful that I dare not speak 

further, yea, almost none otherwise, than the text doth, as it 

were, lead me by the hand. 

Ridley the Martyr. 



PREFACE. 



The question book now offered to Sunday-schools 
and Bible Classes, is a continuation of the one called 
** Eleven Months in Horeb," and, like it, forms a 
course of study complete in itself* 

The subject, is that of the experience of the 
Israelitish Church in the Wilderness, while under the 
especial teaching of their Lawgiver Moses. 

The object,* is not only to give a history of the trials 
and experiences of the Church of Israel, on their 
journey to the land of promise, and of their national 
and religious training in preparation for occupying 
it, but to apply their experiences, as typical of those 
of the Church of Christ now. 

Like the first book, it aims to teach truths con- 
cerning Christ Jesus, in full behef of His words ' ^ Had 
ye believed Moses ye would have believed me." 

Moses so emphatically wrote of the Saviour with 
whom, as leader of the Lord's Host, he was in daily 
communion, that faithful study of his writings can- 
not fail to bring both teacher and pupil nearer to 
Him — to Him "who was, and is, and is to come.'* 

The book is not designed for very young children ; 
those under twelve years of age could not study it with 
profit. But it is so planned that most of the ques- 
tions can be answered simply, or in the words of the 
text, by pupils who, for any reason, cannot study more 
deeply into its meaning ; while it suggests a deeper 



6 PREFACE. 

study, and a more thorough searching of Gods word, 
to those who have time or incUnation for it. 

In regard to the notes, each teacher must decide on 
the use of them. Sometimes they give the answer to 
the question, sometimes they suggest it, sometimes 
they propose a farther examination of the subject, in 
some cases they are explanatory of collateral subjects. 
If it is preferred to study a simple history of the 
journeys of the Israelities, and to omit the suggested 
subjects, it wiU be found that the chapters marked 
with a star, can be omitted without destroying the 
unity of the book. 

Whenever a quotation has been knowingly made 
the writer's name is given. 

The references are either answers to the questions 
or aids in finding them. A colon is placed between 
the chapter and the verse ; a comma between the 
verses ; a dash, where several verses afe included, as 
Deut. 17: 1, 3. 17-19. 

E. BEDELL BENJAMIN. 
Stratford, Conn., 1872. 



CONTENTS. 



INTEODUCTION. 9 

PEEPARATIONS FOR DEPARTURE 11 

FR0:S1 HOBEB 13 

THE BREAD OF HEAVEN 15 

*THE BREAD OF LIFE 19 

♦APPLICATION 23 

THE PRAYER-ANSWERING GOD 25 

HE BROUGHT QUAILS 28 

MIRIAM AND MOSES 30 

*MOSES AND THE LAMB 33 

*THE VICTORS 35 

*THE VICTORS' SONG 38 

THE EXPLORERS 39 

THE EXPLORATION 41 

THE LOST OPPORTUNITY 42 

THE RIOT QUELLED 44 

*THE PROPHECY 45 

*THE MEANING OF THE PROPHECY 50 

*THE FULFILLMENT 52 

SINS OF OMISSION AND PRESUMPTION 55 

*THE SABBATH 58 

THE CONSPIRACY 61 

JUDGMENTS 64 

AARON 67 

THE SERVICE OF GIFT "70 

*OUR HIGH PRIEST 7 

*0 (JR MERCIFUL AND FAITHFUL HIGH PRIEST TG 

*OUR HIGH PRIEST AND OUR KING 78 

*PROPHET, PRIEST, KING 82 



8 CONTENTS. 

*THE RED HEIFER 84 

KADESH 88 

EDOM 91 

THE DEATH O'^ AARON 95 

TRIALS OF THE LAST YEAR 99 

THE BRAZEN SERPENT 101 

THE EAST OF JORDAN 105 

SIHON AND OG 106 

BALAAM Ill 

BALAAM'S PROPHECY 114 

BALAAM'S PROPHECY .. 118 

JOSHUA 124 

THE CITIES OF REFUGE 126 

*TYPES AND ANTITYPES 129 

THE LAW WHICH MOSES SET BEFORE ISRAEL 132 

STATUTES AND JUDGMENTS 136 

THE TEACHING OF EXPERIENCE 139 

THE FIRST AND GREAT COMMANDMENT 143 

THE LAND OF ISRAEL 145 

WARNINGS AND LAWS 150 

THE THREE MEMORIALS 153 

THE BOOK OF THE LAW "...... 155 

THE PROPHET 162 

THE ARMY OF THE LORD 166 

EBAL AND GERIZZIM 169 

PROPHECY AND HISTORY 159 

THE RENEWED COVENANT 171 

THE SONG OF WITNESS 175 

THE BLESSING OF MOSES 178 

JUDAH AND BENJAMIN 183 

THE DEATH OF MOSES 187 

PREPARATIONS FOR CROSSING THE J ORDAN 191 

TO CANAAN 193 



THE CHURCH IN THE WILDERNESS. 



LESSON FIRST. 

Introductory. 

\' The Lord our God spake unto us in Horeb, saying ^ Ye Jia'de 
dwelt long enough in this mount" 

1. To what mount do these words refer ? Ex. 19 : 11 ; 

3 : 1, 12 ; Dent. 1 : 6. 

2. What is the name of the principal peak of the Sinai- 

tic group ? 

Jebel Musa, the Sinai of Scripture, 7375 feet high. (Ordnance Sur- 
vey, 1868.) 

3. What is meant by the expression " in Horeb V 

4. Where is this group of mountains situated ? 

5. In what direction are they from Egypt and from Ca- 

naan ? 

6. At the base of which one of the peaks is there a 

sufficient space for an encampment ? 

(See Eleven Months in Horeb, p. 12.) 

7. What was the number of the Israelites who encamped 

there ? 

8. How long did they remain in that location ? Com- 

pare Ex. 19 : 1 and Num. 10 : 11. 

9. What place of w^orship did they erect while there ? 

Ex. 40. 

10. What promise to Moses was fulfilled by their dwell ■ 

1* (9) 



10 THE CHURCH IN THE WILDERNESS. 

V 

ing at Horeb, and when had the promise been giv- 
en? Ex. 3:1-12. 

11. When had the Israelites left Egypt? Ex. 13 : 3. 4; 

Num. 33 : 3. 

12. By what supernatural means had they been led to 

Horeb ? Ex. 13 : 21, 22. 

13. What instructions were given them while in Horeb ? 

They may be included in the words, Duty to God and duty to man. 

14. What one expression will include all that they were 

taught? Psa. 19:7; 78:5. 

The Hebrew word Torah, translated law, means also instruction. 

15. What does St. Paul call the Law ? Gal 3 : 24, 

16. What does he say that it taught ? Acts 26 : 22, 23. 

We have here a proof that the Israelites could gain the knowledge 
of Christ from their Law. St. Paul in his letter to the Galatians, 
says: " The Law was our schoolmaster to bring us to Christ " 
(the' Hebrew word which is translated Law— an instruction). 
This Law, written by the hand of Moses instructed about 
Christ. Some readers find only laws of sacrifices, ceremonies 
and moral teachings. St. Paul said that all his teachings were 
only " those things which the prophets and Moses did say should 
come." He enumerates " those things :" " That Christ should 
suffer, that He should be the first that should rise from the dead, 
and should show light unto the people and to the Gentiles." 
We may therefore certainly know that we may find these same 
teachings of Christ in the writings of Moses, if we search them, 
for they testify of Him. 

17. How did our Saviour explain this to His disciples ? 

Luke 24 : 25-27. 

18. How did the author of the 119th Psalm pray to un- 

derstand the Law ? v. 18, 27, etc. 

19. What must the " wondrous things " have been that 

he desired to understand ? Psa. 119 : 174. 

20. How did David describe the blessing of those who 

delight in the Law ? Psa. 1 : 1-6. 

21. What must such an understanding of the Law in- 

clude ? John 5 : 39, 46. 

Such an understanding as would bring such a blessing, must be an 
under standing of the true meaning of the Law. John 5 : 46, 4T. 



THE CHURCH IN THE WILDERXESS. 11 

22. At the period of their history to which we have fol- 

lowed the Israelites, how much of the true significa- 
tion of this Law must they have learned ? 
Its true signification was its teaching of, and ever pointing to 
Christ. They were led by Him, and saved by Ilim. Taught by 
Him, through types and ceremonies, about Himself. It was He 
who spoke. It was His blood that was shed. Their ofi"ering8 
were brought to the Lord, Ex. 35 : 29. Their promises were 
made to the Lord, Ex. 24 : 3. But like the men of our own day, 
and like many in the days of St. Paul, " some believed and some 
believed not." Acts 28 : 20-24. 

23. Where are the words found that form the heading of 

this lesson ? 



LESSON SECOND. 

PREPARATIONS FOR DEPARTURE. 

*' In the day-time He led them idth a cloudy and all the night 
with a light of fireJ' " The Lord of Hosts is with us" 

1. At what time in the history of the Israelites was the 

" cloud taken up from off the tabernacle of testimo- 
ny ?" Num. 10 : 11. 

2. Of what was its removal a sign ? Ex. 40 : 36, 37. 

3. What were the names of the first and second months, 

and what do their names mean ? 

Abib, month of green ears of corn, or Nisan, month of flight, and 
Zif, brightness. 

4. To what time in our year does the " second month " 

correspond ? 

Middle of May to middle of June. 

5. What year is referred to as the '' second year ?" 

The second year from the departure from Egypt. 

6. What change had been made in the Jewish year, to 

commemorate the Exodus ? Ex„ 12 : 2. 



12 THE CHURCH IN THE WILDERNESS. 

7. Did the Israelites keep both years, and by what names 

were these years known ? 

They did, they were called sacred and civil. 

8. When did the civil year begin ? 

With the month Tisri. 

9. How many months were contained in the Jewish 

years, and by wbat was their length governed ? 

The Jewish year was divided into twelve months, their length was 
governed by the changes of the moon, and were alternately thir- 
ty and twenty-nine days in length. Eleven days were thus lost 
in the year, which were made up by the addition of a thirteenth 
month every third year. This month was called Ve Adar or sec- 
ond Adar. 

The departure of the Israelites from Horeb probably took 
place during the first week in May, in the Jewish month of Zif 
— brightness — fourteen hundred and ninety years before the 
coming of Him of whom their leader, their high priest and 
their ceremonies were types and shadows, Jesus of Nazareth, 
the King of the Jews. 

10. When had the cloud that ascended from off the Tab- 

ernacle first appeared to the Israelites ? Ex. 18 : 21. 

11. Who dwelt in the cloud ? 

12. From the testimony of the Bible, what was the proba- 

ble appearance of this manifestation of Diyine pres- 
ence ? 

13. How was it both a ^' sun and a shield," (Psa. 84 : 11,) 

to the Israelites ? Ex. 14 : 19, 20. 

14. Where did this cloud rest after they reached Horeb ? 

15. How long did the cloud r main upon Mt. Sinai ? 

16. Under what circumstances did the cloud once descend 

from the mount, and why ? 

17. When did the cloud rest upon the Tent of the Testi- 

mony ? 

18. Did the cloud ever leave the Israelites during their 

sojourn in Horeb or during the journey in the wil- 
derness ? 

19. Of what promise of our Saviour to His Church does 

this ever present cloud remind us ? Matt. 28 : 20. 



THE CHURCH IN THE WILDERNESS. 13 

20. What are the most important thoughts suggested by 

this lesson ? 

Onr Saviour's ever present care. To guide, to protect, and to en- 
lighten. Also we may learn the importance of the Era of Re- 
demption. 

21. Where are the words found that form the heading of 

this lesson ? 



LESSON THIED. 
Numhers^ Chapter 10. 

FROM HOREB. 

" Behold the Lord thy God hath set the land hefore tliee, go up 
and possess it, as the Lord God of thy fathers hath said 
unto thee ; fear not.'' 

1. What directions for the journey of the hosts of Israel 

preceded the removal of the cloud ? Deut 1 : 6-8. . 

2. What is implied in these directions ? Deut 1 : 8. 

3. What part of Canaan is meant by " the mount of the 

Amorites V Deut 1:7. 

The hills of Southern Palestine, rising north of the desert of El-Tih, 
which was between Horeb and Canaan. 

4. What by the plain, and the places near it ? 
Probably the plains and the terraces of the valley of the Jordan. 

5. What boundaries are indicated by the words 'by the 

seaside, — unto Lebanon," etc. ? 

The western boundary of the Mediterranean, and the northern of 
the mountains of Lebanon. An examination of the map will show 
very plainly these boundaries. 

6. How had the nation been prepared for immediate pos- 

session of the land ? 

Examine Deut. 4 : 5-13, for moral and religious teaching, and the 
first chapters of Numbers for military organization. 



14 THE CHURCH IN THE WILDERNESS. 

7. In what time could the borders of Cauaan be reached 

by the direct route ? Deut. 1 : 2. 

8. What is the general direction from Sinai to Kadesh 

Barnea, and what wilderness must be crossed to 
reach it ? 

Kadesh-Barnea was soutli of Palestine and on the northern part 
of the wilderness of Paran. 

9. How were the assembly called together to hear the 

words of the Lord ? Num. 10 : 2, 3. 

10. When the words of the Lord were repeated to them 

(Deut. 1:6), what was the next indication that the 
camps were to move ? Num. 9:17; 10 : 11. 

11. What was the next signal ? Num. 10 : 5. 

13. Which tribes were encamped on the east side of the 
Tabernacle ? 

13. Which one went first, and who was the leader of this 

host? V. 14. 

14. What renowned Kings of Israel were among his de- 

scendants ? 1 Chron. 2 : 11-15 ; Matt. 1 : 4, 6 ; Mark 
15 : 26, 32, 39. 

15. What followed the camp of Judah ? Num. 10 : 17. 

16. What signal was given before the next camps 

moved ? v, 6. 

17. What was the next camp, and who was the leader of 

this host ? V, 18. 

18. What followed the camp of Eeuben ? 

19. What were the words of Moses when the Ark set for- 

ward ? 

20. What camp followed the Ark and on which side of the 

Tabernacle had it been placed ? 

21. What camp was the last to move, and what had been 

its position ? 

22. Where did the cloud rest ? v. 12. 

23. What was the name of the first place of encampment ? 

Num. 33: 16. 

24. What were the words of Moses when the Arl rested? 



THE CHURCH IN THE WILDERI^SS. 15 

25. What sin did the people commit while encamped at 

Kibroth-hattaavah ? Num. 11 : 1. 

26. What was the probable cause of their complainings ? 

27. What did Moses call this wilderness ? Deut. 1:19. 

28. From what parts of the camp did this complaining 

come, and who probably caused it ? Num. 11 ; 1. 

29. Which one of the '^ powers of the Lord " was the in- 

instrument here of their punishment ? 

30. Under what figure of speech is the anger of the Lord 

described ? 

31. By whose mediation was the fire quenched ? 

32. What name was given to the place and why ? 

33. What are some of the important thoughts suggested 

by this lesson ? 

34. Where are the words found that form the heading of 

this lesson ? 



LESSON FOUETH. 
JVumierSj Cha/pter 11. 

THE BREAD OF HEAVEN. 

" And men did eat Angels' food.'' " He humbled thee and 
proved thee and suffered thee to hunger, and fed thee 
with manna.'' 

1. What was the next sin of the people I Num. 11 : 4. 

2. By whom were they tempted to commit this sin ? 

3. Who were the " mixed multitude ?" 

4. Did the Israelites unite in the rebellion, and what did 

they regret in their former life ? 

5. Is it probable t'lat they had been entirely forbidden the 

use of animal food ? 

6. What reasons are there for supposing it was not for- 

bidden ? Lev. 7: 6 ; 10 : 14 ; 17 : 13 ; 7 : 26. 



16i THE CHURCH IN THE WILDERNESS. 

7. What reasons had they for their complaints ? 

They were weary of manna ; and the restrictions on certain kinds 
of animal food, with the constant requisitions for sacrifices, pre- 
vented their eating " freely " as they had done in Egypt. 

8. Is a reason for a complaint an excuse for it ? 

Examine 1 Kings 19 : 1-18, which shows the Lord's reproof to Elijah 
for deserting his post, although he seemed to have a good reason 
for it ; also Jonah 4. 

9. From what is known of the fertility of Egypt is it pro- 

bable that the Israelitish bondmen had abundant 
food while there ? 

We have no reason to suppose there was any scarcity, except in 
times of famine. Grains were abundant ; cucumbers, melons and 
vegetables were of large size and fine flavor ; onions were much 
used, were sweet, and a writer upon Egypt says, " they sting not 
the mouth, and do not produce weeping in those that eat them." 
Herodotus speaks of the quantities of onions and garlic consum- 
ed by those who worked upon the pyramids. Hengstenberg, in 
his " Egypt and the Books of Moses " gives testimony tathe incred- 
ible numbers of fish in the waters of Egypt, and quotes from Hero- 
dotus a statement, that the shepherds on the Delta lived solely on 
fish. There are some interesting references to the word "leeks," 
Num. 11 ; 5, by both Hengstenberg and Bishop Patrick, which 
show the desire of the translators of the Bible to be perfectly ac- 
curate. Bishop Patrick says, the Hebrew is Chatzir, which sig- 
nifies, grass, but that being no part of human food is translated 
*' leeks." Hengstenberg says that the same word in 1 Kings 18 : 5, 
and in Job 40 : 15, is translated, grass ; in Job 8 : 12, it is translated, 
herb, and in Proverbs 27 : 25, hay. The original meaning being 
not only grass, but food for cattle, or fodder, which last meaning 
includes all these translations. He also says that grass was in 
Egypt actually a " part of human food," though this was unknown 
to Bishop Patrick and to the translators, and that this is men- 
tioned among the wonders of the natural history of that country. 
He quotes from Mayr that " a great heap of clover was thrown 
before the beasts and a smaller pile was placed before the master 
of the house and his companions. The quadrupeds and bipeds 
ate with equal greediness." 

Lelile says " The fenu-grec, known in Egypt under the name of 
Helbeh, much resembles clover; the people of the country find the 
young shoots a delicious food." 

Sonini says: "But that which will appear very extraordinary is, 
that in this singularly fertile country the Egyptians eat the fenu- 
grec, so that it can properly be called the food of men." In No- 



THE CHURCH IN THE WILDERNESS. 17 

vember they cry in the markets " Green helbeh for sale, " and it 
is eaten with incredible greediness. One of their proverbs says 
" Fortunate are the feet which tread the earth on which grows 
the helbeh/' 

10. What sliould the compIainiDg Israelites have remem- 

bered instead of the luxuries of Egypt ? 

Bishop Patrick quaintly says, " One would think the mixed mul- 
titude put this sort of undutiful language into the mouths of the 
Israelites ; who could not otherwise have had the impudence to 
magnify their condition in Egypt, where they groaned under 
the sorest slavery." 

11. After sinfully calling to their minds the coveted food, 

ho^ do they express their intense weariness with the 
manna? 

12. In the indulgence of this weariness and in its expres- 

sion, what sin did they commit ? 

MANNA. 

13. "Was Manna miraculous or natural food ? 

14. What is the testimony of the Bible to prove this ? 

15. What description is given of the color, form and taste 

of the manna ? 

16. How did it fall ? 

17. How was it gathered ? 

18. Were the Israelites allowed to gather as much as they 

desired ? 

19. Were they permitted to gather for two days ? 

20. How was manna prepared to be eaten ? 

21. How long were they able to keep the Manna without 

its becoming unfit to eat ? 

22. Was any of the manna preserved longer than this ? 

23. Wliat is the reference to this manna in the Revela- 

tion ? Rev. 2 : 17. 

24. How many years was this miraculous food provided 

for the Israelites ? 

Calmet says that it began to fall on Friday morning the 16th day of 
the second month, corresponding to June 5th, 2513 a. m., and that 
it ceased on the second day of the Passover, the 40th year after 



18 THE CHURCH IN THE WILDERNESS. 

the Exodus, viz. : Wednesday, May 5th, 2553 a. m. Refer to Exo- 
dus 16 : 1, 7 ; Joshua 5 : 10, 11, 12. 

25. What is the substance which is now called manna ? 

The medicinal substance now called manna is made from a gum 
which exudes from tlie Tarf a or Tamarisk. 

26. Do you remember any descriptions of it given by 

travellers ? 

A gum called Mann by the Bedouins drops from the Tamarisk dur- 
ing the months of June and July, and hardens upon the leaves 
and twigs which lie under the tree. This is collected, cleaned, 
boiled, strained, and put into skins for preservation. It is con- 
sidered a great luxury, and used as honey upon bread ; it is not 
made into cakes, and does not answer the description of the 
manna of the Israelites. 

27. What CO aid the Israelites learn from the miraculous 

preservation of the manna in the Ark ? 

The youngest and most ignorant would know that it was a sign of 
the care of the Lord, and a promise of its continuance. Also 
that the preservation of the manna showed the power of the 
Lord over His works. 

28. How was this food one of the means which God used 

to humble and to prove them ? Deut. 8 : 2, 3. 

It was a constant reminder of their own inability to care for and to 
provide for themselves. Their faith was proved by their trusting 
for each day's supply ; their obt^dience was proved by the 
carefulness with which they regarded the directions given them 
in reference to it. 

29. Was manna a type of Christ ? John 6 : 32-50 ; 

Rev. 2:17. 

Manna is usually called a type of Christ. If it were so, it was a 
type of His human nature, through which we obtain that spiritu- 
al sustenance which assures our union with Him. As manna sup- 
ported and sustained the natural life of the members of the Church 
in the wilderness, so Christ supports and sustains the spiritual life 
of those who receive Him, so that they may be said to " eat the 
flesh of the Son of man." By this entire reception of Christ is 
produced that union of which He speaks in the words, "Abide in 
me and I in you." In this connection it will be well to see the 
meaning of the words of our Lord in which He teaches us to ask 
for this bread. Matt. 6 : 11. 



THE CHURCH IN THE WILDERNESS. 19 

BO. What is the meaning of a type, and wliat word is used 
in Scripture which expresses what we mean by 
it? 

A Scriptural type is an action or an object representing z. future 
spiritual truth, by a present literal one. 

We believe tbe Old Testament types as contained in the rites 
and ceremonies of the Levitical church, were intended to teach 
the future work of Christ. It has been well said that they were 
"doctrines in action." They are spoken of in Scripture as 
*' shadows." If the meaning of the word is examined, it will be 
found the most appropriate one that could be used. A shadow, 
is an image of a substance, more or less perfect according to the 
brightness and singleness of the light which produces it (two 
lights confuse it) and the perfection and clear outline of the 
substance. 

The rites and ceremonies, then, were images of the work of 
'our Lord, made known by the one only Light, which shineth in 
darkness. 

Besides the ceremonial types, there were also parts of Christ's 
work represented by persons. The usual division of types is 
into Personal, Historical and Ceremonial. 

31. What are the principal instructions of this lesson ? 

Read Ex. 16 : 4, and notice that the blessing is to be a trial of their 
obedience. The need to seek " daily bread." Read John 6 : 35, 
and notice that there was but one acceptable way for them to 
obtain the food. 

32. Where are the words found that form the heading of 

the lesson? 



LESSOR FIFTH. 

John^ Chajpter 6. 

THE " BREAD OE LIEE." 

" To Mm that overcometh will 1 give to eat of the hidden 

manna.'' 

1. At what season of the year did the circumstances re- 
corded in the sixth chapter of St. John take place ? 



20 THE CHUKCH IN THE WILDERNESS. 

2. What feast of tlie Jews was approaching ? 

3. How many years was this, after its first institution ? 

4. Where was Jesus when he saw the great company 

coming to Him ? 

5. What miracle did He perform that they might be 

fed? 

6. Was this more wonderful than the way in which He 

had fed their ^' fathers " in the wilderness ? 

7. What is a miracle ? 

8. On the day after the miracle of feeding the five thous- 

and, where did the multitude find Jesus ? John 
6 : 24, 59, 

9. How had Jesus gone to Capernaum, and what miracle 

had he performed when crossing the sea ? 

10. When they were gathered in the Synagogue at Caper- 

naum how did Jesus begin to teach them? John 
6:25, 2Q, 59. 

An extract from the narrative given by Captain Wilson of his ex- 
plorations on the shores of the Sea of Galilee, will he interest- 
ing in this connection. He identifies the ruins called Tel Hum 
with Capernaum. 

" Tel Hum was the first of our many pleasant camps on the 
shores of Galilee. We were soon among those ruins which, if 
they are as we believe them to be, those of Capernaum, must 
always have such a lasting interest. We readily made our way to 
' the White Synagogue.' This Synagogue, built entirely of white 
limestone, must once have been a conspicuous object, standing 
out from the dafk basaltic background. The original building is 
74 ft. 9 inches long, by 56 ft. 9 inches wide, it is built north and 
south, and at the southern end has three entrances. If Tel Hum 
be Capernaum, this is without a doubt the Synagogue built by 
the Roman Centurion, (Luke 7 : 4, 5,) and one of the most sacred 
places on earth. It was in this building that our Lord gave the well- 
known discourse in John 6, and it was not without a certain 
strange feeling that, on turning over a large block, we found the 
pot of manna, engraved on its face, and remembered the words, 
"lam that bread of life. Your fathers did eat manna in the 
wilderness and are dead." — Becovery of Jerusalem, page 267. 

11. What was the answer of the people ? John 6 : 28. 

12. What " works " were they probably desirous of be- 

in sr able to Derform ? 



THE CHURCH IN THE WILDERNESS. 21 

13. What work did Jesus tell them was the '' work of 
God ?" John 6 : 29. 

14'. Does their reply to this show whether they under- 
stood what Jesus claimed for himself ? 

15. What proof of His divine power did they ask of Him ? 

16. Why were they unwilling to accept the miracle of the 

loaves as a sign of this divine power ? John 6 : 31. 

Their argument appears to "be, " Your miracle is no greater than 
that of Moses. You have made the loaves sufficient for a mul- 
titude ; Moses did more than that; ' he gave them bread from 
Jieaven to eat.' " 

17. In the reply of Jesus, what contrast did he draw ? 

John 6 : 32, 33. 

18. What did they know of the object for which the 

manna had been given, aside from its typical teach- 
ings ? Ex. 16 : 3, 35. 

19. Had a miraculous power in the preservation of life 

been claimed for the manna ? 

20. How then is more claimed for the bread with which 

He contrasts the manna ? John 6 : 33. 

21. Do they appear at this point in the argument to have 

understood His words or to what life He referred. 

They appear to have had a partial understanding of His meaning, 
but their minds were probably impressed with their traditionary 
belief that when the Messiah came He would give them unlim- 
ited supplies of delicious food. 

23. What does the Saviour by one statement then claim 

for Himself? ^.35. 

This verse, explained by verse 51, is the teaching of the chapter, 
Christ's humanity and His divinity. "Flesh" expresses all 
His humanity, (" The word was made flesh," John 1 : 14; " put to 
death in the flesh," 1 Pet. 3 : 18,) and that flesh He gave " for 
the life of the world." That as bread supports man's life, so 
might man live by Him. It is the doctrine of the Incarnation. 
His own assertion of his coming down from Heaven and taking 
human nature, in such a manner that we may be spiritually 
united to Him, as food is to the body. 

23. How does their answer to Him prove how far they 
were from understanding Him ? ^. 41, 42. 



22 THE CHURCH IN THE WILDERNESS. 

24. How had the Saviour in the previous chapter ex- 

plained the reason that they could not believe in 
Hirn ? John 5 : 40-47. 

25. How does the Saviour repeat the substance of what 

He had taught them about the Bread of Life ? 

John 6 : 48-51. 

To the Jews the transition from bread to flesh, v. 51, was less 
sudden than it appears in English ; the Hebrew word for bread is 
Arabic and Syriac for flesh. — Barnes. 

But their traditions always interfered with their understand- 
ing the spirit of the teachings of our Lord. One that was un- 
doubtedly influencing their minds was this: "By the same 
means that God at first made manna to descend, so will He at 
the last. He made the bread of heaven to rain upon the earth, 
so at the end it will descend, and be a heap of corn on the 
earth." 

26. What additional difficulty did this last statement of 

our Saviour make among the Jews ? John 6:52. 

27. Are the verses from the fifty -third to the fifty-eighth 

an explanation or an assertion of the necessity of 

'* eating His flesh and drinking His blood." 

'* The eating His flesh and drinking His blood," are terms deno- 
ting the soul's acceptance of Christ in His person and work as 
her Redeemer. " We must first receive Him, the whole Christ, 
as a propitiation of our sins, before we can rejoice in Him as 
our glorified Head and Lord." 

28. What promise did our Lord give to those who are 

enabled so to receive Him ? 

29. How does the Saviour afterwards speak to His disci- 

ples of their wonderful union with the Holy 
Spirit, with Himself, and with the Father ? John 
14 : 17, 20. 

30. Will the act of partaking of the Supper of the Lord 

produce this union ? 1 Cor. 10 : 3," 4, 5, 11, 12 ; 
11 : 27. 

31. What more than this is required ? 

32. What is the glorious promise to those who in so eat- 

ing discern the Lord's body ? John 6 : 57, 58. 

33. What does St. Paul call this spiritual partaking of 

the Life (John 6 : 57) of Christ ? 1 Cor. 10 : 16. 



THE CHURCH IN THE WILDERNESS. 23 

34. What represented the spiritual meaning of manna to 

the ancient Jewish Church ? Ex. 16 : 32. 

35. How is the full explanation of this mystery promised 

to the Church triumphant ? Rev. 2 : 17. 

36. What are the most important thoughts in this les- 

son ? 

37. Where are the words found that form the heading of 

the lesson ? 

Note,— The expression, eating a book, or a subject, as in Jer. 15 : 16; 
Ezo. 3 : 1, may be explained by our own use of the word " devour.'* 
To devour a book, or the words of a speaker, is a common form 
of words. Eastern nations ask "Do you eat me?" when they 
mean "Do you understand me?" 



LESSOJf SIXTH. 

John, Chapter 6. 

APPLICATION. 

The following questions were added as a note on question 36, of 
the previous lesson, that the subject might be more thoroughly 
studied. 

1. What is the principal instruction we may gain from 

this chapter ? 

We learn what is the spiritual food of the believer and what are 
the results to the soul who receives that food. 

2. By what figure is the sustenance needed by the believ- 

er explained to us ? 

3. What appears to have suggested this to our Lord ? 

4. Who is the bread of life ? John 6 : 48. 

5. How can we feed upon him ? John ^\ ^Z\ Deut. 8 : 3. 

A knowledge of the modes of expression common among Eastern 
nations helps us to understand this. Prov. 25 : 11 ; Jer. 3 : 15. 

6. What is the result to the believer of feeding upon 

Christ's words ? John 14 : 23 ; 15:7; 17 : 21-23. 

7. What are those called who thus become united to the 

Saviour ? Eph. 5 : 30 ; Rom. 12 : 5-. 



24 THE CHURCH EST THE WTLDERI^SS. 

8. If we become thus truly united with Christ, and every 

one members one of another, is dissension possible 
among Christians ? Ej)h. 4 : 14-16. 

9. Why then do we see it and hear it ? 

Read then what St. John says of this, 1 John 2 : 1-12. 

10. What doctrines are taught in this chapter ? 

The Divinity ; The Incarnation ; Everlasting: Life ; The Resur- 
rection; The Atonement; Faith, the acceptable work of God. 

11 . In what way is the Divinity of Christ shown ? 

12. Over " what powers of the Lord " did he show His 

control ? 

13. In what words did He assert his Divinity ? John 6 : 

40, etc. ' * • 

14. How did Jesus assert His Incarnation ? John 6 : 51, 

etc. 

15. What is the meaning of the word Incarnation ? 

16. What do we understand by the Incarnation of our 

Lord? John 1:14; Heb. 2:14-18; 1 Tim. 3:16; 
Luke 2: 11. 

17. How are we benefited by His having taken our na- 

ture upon Him ? 

See Eleven Months in Horeb, Lesson 20. Note particularly that 
He was made " subject to temptation." 

18. Where is the devil's plan of temptation revealed to 

us? 1 John, 2:16; Gen. 3:5, 6; Mat. 4: 1-11. 

19. Whom did he first tempt in this way ? Gen. 3 : 5, 6. 

" It was good for food, pleasant to the eyes,— to be desired to 
make one wise." It was the gratification of the flesh, of the 
eyes, and of the pride of life. 

20. Who was the victor in that contest ? 

21. When the devil tempted our Lord, did he follow the 

same plan ? 

The need of food was first presented to Jesus. The temptation to 
prove His divine power was next proposed. The glory of the 
earth was then shown, and the Saviour was tempted by the 
promise that He might possess it all, if He would worship the 
tempter. The threefold temptation was »f the same nature, but 
the devil had a deeper subtlety in his words. 



THE CHURCH IN THE WILDERIS^ESS. 25 

22. Who was the Victor in that contest ? 

That this temptation find this victory might take place, it was 
needed that He should be a man. 

23. Are similar temptations common to us ? 

24. What are the promises in John 6, of everlasting 

life? 

25. AVhat are the promises of the resurrection ? 

26. How is the Atonement taught us ? 

27. What is the '' work " acceptable to God ? 

28. How is a greater blessing promised to us than to 

those who heard his words ? Compare John 6 : 40 
and 20 : 29. 

29. What prophecies were accomplished in the events and 

teachings of this chapter ? 

Read also Romans, chapter 5, which is St. Paul's commentary on 
the teachings of this chapter. 

Some of the prophecies are the following. Deut. 18 : 18; Isa. 
9:6; 11:1-3; 53:5. 



LESSON SEYENTH. 
JVumbers^ Chapter 11. 

THE PRAYER-ANSWEIIING GOD. 

" The Lord, the Lord God, merciful and gracious, long 
suffering and abundant in goodness and truth * * * and 
that will ly no means clear the guilty'' 

1. Was the complaining of the people general? Num. 

11 : 10. 

2. Under what figurative language is the anger of the 

Lord described ? 

The figure is "fire." In rerse first a literal fire is spoken of; in 
this case "anger is kindled." Sometimes the word "fire" is 
nsedin similar connections to express divine judgments; seePsa. 
66:12; 78: 21; 97: 3. 

2 



26 THE CHURCH IN THE WLLDERNESS. 

3. Is this a common form of expression in the Bible, and 

can you give any instances of its use ? 

Examine Prov. 25 : 21. 22, and. Rom. 12 : 20, where such an appli- 
cation of fire is meant, as will soften or melt the heart; see Isa. 
64 : 1, 2. 

4. What was the effect of these complaints on Moses ? 

5. Why does it seem natural that Moses should have been 

discouraged ? 

He had labored faithfully for nearly a year to prepare the people 
for this journey ; they had again and again promised submission to 
Jehovah their God and their King. Their organization had been 
completed, and they had just begun their journey to the prom- 
ised land ; a few days only separated them from Canaan. It was 
discouraging to know that neither their vows nor their prom- 
ises nor the joy set before them could teach them to be patient 
under the difficulties of the way. 

6. What w^as the real reason of the discouragement of 

Moses ? 

In his weariness and hopelessness, he forgot the unfailing care of 
the Lord, and felt only his own inabilityto provide for the people. 

7. What plan had previously been adopted to aid Moses 

in the government of the people ? Ex.18. 

8. What burden of government necessarily remained for 

him ? Deut. 1 : 17. 

9. Was the Lord angry with his servant for his discour- 

agement, or did he deal lovingly with him ? 

10. What help did he promise to Moses ? 

11. Was this exactly what Moses needed ? Compare Num. 

11 : 14 and 17. 

12. What did the Lord give Hagar when her son was dy- 

ing of thirst ? Gen. 21 : 15-19. 

13. What did the angel give Elijah when he was faint 

and weary ? 1 Kings 19: 7, 8. 

14. What did He tell him when his faith had failed through 

fear of Jezebel ? 
15 What did the Lord do for Elisha when Benhadad 

sought his life ? 2 Kings 6 : 17. 
16. How did the " long suffering " Lord show to the re- 



THE CHURCH IN THE WILDERNESS. 27 

bellious Jonah His reasons for sparing Nineveh ? 
Jonah 4 : 10, 11. 

17. How was the doubting Thomas permitted by the Lord 

to conyince himself of his resurrection ? John 
20: 24-30. 

18. Was Peter forgotten by the Lord, when his fears made 

him deny Him ? Luke 22 : 61. 

19. When overcome by physical weakness, what assur- 

ances have we of '' tender mercy ?" Psa. 103 : 14 ; 
2 Cor. 12 : 9. 

20. To what previous failure of faith in the life of Moses 

had the Lord shown compassion ? Compare Ex. 3 : 
18 and 4 : 1-18. 

21. What was promised to the Israelites in answer to their 

compjaints ? Num. 11 : 18. 

22. Why was it to be a judgment upon them ? 

23. Had they ever received a similar supply of food, and 

under what circumstances ? 

24. Why was it a blessing in one case and a judgment in 

the other ? 

25. How were all the circumstances of their complaints 

aggravated at this time ? 
2Q. Did Moses still doubt his Lord ? Num. 11 : 21-22. 
27. How did the Lord show to Moses that he failed to 

trust Him ? Num. 11 : 23. 
^33. What does the expression " the Lord's hand," mean ? 

29. Did Moses return to his duty ? 

30. What is our duty when we cannot see how the Lord 

will perform His word to us ? Psa. 37 : 3, 5. 

31. Where are the words found that form the heading of 

this lesson ? 



28 THE CHURCH IN THE WILDERNESS. 

LESSON EIGHTH. 

Numhers^ Chapter 11. 

*^HE BROUGHT aUAILS." 

" He rained flesh upon them like dust, and feathered fowl like 
the Hand of the sea" 

1. How did Moses obey the Lord ? 

2. What manifestation was made of the presence of the 

Lord ? 

3. How was his actual presence made known ? Num. 

11 : 2o. 

4. With what power were the " seventy " endowed ? 

5. Does this mean that they foretold future ev*ents ? 

In the notes of Prof. Bush on this passage, he says: "The term 
'prophesied,' is not restricted to the foretelling of future events, 
but implies any kind of utterance prompted by Divine influence, 
especially the unfolding of the meaning of the sacred word." 

In the notes of Keil and Delitzsch, it is said, "to prophesy" 
is to be understood generally, and especially here, not as the fore- 
telling of future events, but as speaking in an elevated state 
of mind, under the impulse and inspiration of the Spirit of God. 
In reference to the expression in v. 25, " did not cease," there is 
much difference of opinion. Delitzsch says, "did not add," would 
better explain the meaning. 

6. What miraculous power was possessed by Moses ; and 

does the expression " took of, etc. ," (v. 25,) mean that 

the spiritual gifts of Moses were lessened ? 

The Jewish writers have a very fine illustration of this; they say, 
" Moses in that hour was like unto the lamp that was left burn- 
ing on the candlestick, from which all the other lamps were 
lighted, yet the light whereof was not lessened." 

7. Where is Moses spoken of as a prophet, in the sense of 

foreteller of future events ? John 5 : 45, 46. 

8. Where are some of the proofs that he manifested this 

power? Deut. 18: 15, 16; Acts 3: 22; Lev. 2^:, 
Deut. 28. 

9. Where are some of the proofs that he was a prophet 



THE CHURCH IN THE WILDERNESS. 29 

in the sense of teacher, and inspired leader of the 
Church in the wilderness ? Hosea 12 : 13 ; Ex. 14 : 
15, 16, and all the wonders done by the hand of 
Moses, as Ex. 17: 5, 6, etc.; Ex. 33: 12-17; Ex. 
39 : 42, 43, etc. ; Deut. 2:1; Deut 4 : 1, 2 ; Deut. 
34:10, etc. 

10. Was this power what is called in the Bible a " gift of 

the Spirit," or a " fruit of the Spirit ?" Compare 
Gal. 5 : 22, 23, with Acts 2 : 4. 

11. Can you explain the difference ? 

One is a something bestowed, the other is a result; the words 
"gift" and "fruit" best show the difference. 

It will be important to notice that the word " spirit " does not 
always mean the Holy Spirit. Examine Num. 14 : 24; Ephl:17. 

12. Which of the elders summoned by Moses failed to 

appear before the Tabernacle ? Num. 11 \2Q. 

13. How was the zeal of Joshua displayed on this occa- 

sion ? 

14. What was the reply of Moses ? 

15. What did our Saviour say to His disciples on a some- 

what similar occasion ? Mark 9 : 38, 39. 

16. After the fulfillment of tbe Lord's promise of help to 

Moses, how was the promise to the Israelites ful- 
filled ? 

17. What one of the powers of the Lord was the instru- 

ment in bringing the quails ? 

18. From what direction did the quails come ? Psa. 

78 : 2^. 

It is said that there are no double words in the Hebrew language, 
BO that we may understand south-east to be intended. 

19. How long is it probable that the flight of the birds 

continued ? 

20. How long did the Israelites eat them ? 

21. How did they preserve them ? 

The words " spread them abroad," indicate that they dried, and 
perhaps salted them. This process of preservation of meat was 
early known in Egypt. 

22. What judgment was sent among the people ? 



so THE CHURCH IN THE WILBERNESS. 

23. Does verse 33 mean that they had not time to eat the 

quails, or that they were struck by the plague while 
they were eating ? See Psa. 78 : 29, 30, and Num. 
11:19,20. 

24. For what sin were they punished ? 

25. What name was given to the place of the burial of 

the Israelites who died of the plague ? 

26. What was the name of the next station 

27. What are the most important instructions of this 

lesson ? 

28. Where are the words found that form the heading 

of the lesson ? 



Numbers^ Chapter 12. 

MIRIAM AND MOSES. 

** Bemerriber what the Lord thy Ood did unto Miriam hy 
the way, after that ye iJbere come forth out of Egypt ! 
" He that planted the ear, sJiall he not hear V 

1. At what station did the occurrences of this chapter 

take place ? 

2. How long did the camp remain there ? 

3. Why were they detained there ? 

4. Who was Miriam ? 

5. How old was Moses when Miriam watched his little 

ark *' among the flaes " of the river Nile ? 

6. What did she do for him after he was rescued ? 

7. Is any thing else told of the early years of Moses and 

of Miriam ? 

There is very little said of the early life of Moses, of Aaron and 
of Miriam, but imagination can hardly exceed the reality of joy 
that must have filled the dwelling of Amram and Jochebed, 
when the faithful sister restored Moses to his home. His child- 
hood was probably passed under careful religious training, and 



THE CHURCH IN THE AYILDERNESS. 31 

"before he became the adopted son of Pharaoh's daughter he had 
learned to pray to and to praise the God of Abraham, of Isaac, 
and of Jacob, who had " answered his parents' prayer in the day 
of their distress." He had learned the beginning of that faith 
which enabled him to esteem " the reproach of Christ greater 
riches than the treasures of Egypt." By this faith in a promis- 
ed Saviour, he rejected the wealth of the Pharaohs, and the 
heirship of their throne. Through his efforts to protect his 
brethren, Egypt became an unsafe home for him, and, a fugitive 
in Midian, he was received into the family of its Priest. 
The contrast with his youthful fortunes was great when Moses 
*' kept the flocks of Jethro, his father-in-law." Many times in 
the solitude of the Arabian Desert, must his heart have turned 
to Egypt, and recalling the unholy splendors of Pharaoh's 
court, have rested with loving memories on his childhood's 
home, with gratitude on his sister's care, and with longing hope 
on the fulfillment of the well-known promise to Israel's children. 
(Gen. 50 : 24.) When the time approached for their deliverance, 
Moses returned to Egypt, commissioned by the Lord to be the Sa- 
viour of His people. (Ex. 3.) Assisted by Aaron he was the in- 
strument of judgment upon the idols of Egypt, and upon its 
guilty king. Especially instructed by the Lord, he instituted 
the feast of the Passover, and at the head of the redeemed peo- 
ple by faith forsook the land of sin, "as seeing Him who is in- 
visible." " Egypt was glad when they departed," and the sea 
was divided that they might pass through. Miriam had not 
failed to stand beside her brother in this, the nation's crisis, but 
with a sister's love, and the faith of a daughter of Israel, had 
bravely taken her place as a leader of the host. (Micah 6 : 4.) 

8. What exclamation of joyful thanksgiving brings Miri- 

am again before us ? Ex. 15 : 21. 

9. What proves her honorable position ? 

10. What part did Miriam and her choir take in cele- 

brating the deliverance ? Ex. 15 : 1, 21. 

11. Of what emotion is music the natural expression ? 

1 Chr. 16 : 7, 36 ; 1 Sam. 18 : 6 ; 2 Chr. 5-: 11-14 ; 
Job 29 : 13 ; Psa. 68 : 32 ; Isa. 55 : 12. 

12. What reasons had Israel for thanks and praise ? 

13. Where was Zipporah, the wife of Moses, living at the 

time of the Exodus ? 

14. Was her father's house far from Horeb ? 

15. When did she join the camp, and for what probable 

reason ? 



32 THE CHURCH IN THE WILDERNESS. 

16. To what annoyances may this have subjected Miri- 

am, which would be a reason for her feelings ? 

She may before Zipporah's return have been the head of Moses' 
household, as well as a leader among the women. The marriage 
of Miriam rests only on tradition. 

17. Did Miriam and Aaron speak against only the mar- 

riage of Moses ? Num. 12 : 1, 2. 

18. Did Moses resent this ? 

19. Who heard their words and how were they reminded 

of the presence of the Lord ? 

20. Where and how did the Lord appear to them, and 

whom only did the Lord call before Him ? 

21. How did the Lord reprove them and forever exalt 

Moses above every prophet ? 

22. What testimony did He give to his faithfulness ? 

23. With what instances of the Lord2s especial favor to 

Moses must they have been familiar ? 

24 Are we told that the Lord had reproved Moses for 
his marriage, and how does He show that He con- 
sidered it presumptuous in Miriam and Aaron to do 
so ? 

25. With what terrible punishment was Miriam smitten ? 

2^, What proves that she was the principal instigator of 
this sin of envy ? 

27. After Aaron had acknowledged their sin how did 

Moses plead for his sister ? 

28. To what penalty was the proud Miriam obliged to 

submit, and in accordance with what law was this 
separation inflicted ? Lev. 13 : 46. 

29. Is any thing said of Miriam after her return to the 

camp? 

30. Where and when did her death take place, and was 

any especial honor shown to her memory ? 

31. To what wilderness did the Israelites then journey ? 

32. What instructions may we gain from this lesson ? 

33. Where are the verses found that form the heading of 

this lesson ? 



THE CHURCH IN THE WILDERNESS. 33 

LESSON TENTH. 

MOSES AND THE LAMB. 

'* This Moses whom they refused, did God send to he a ruler 
and deliverer.'' 

1. Of what was the deliverance of the Israelites from 

Egyptian bondage typical ? 

Of tlie deliverance wrought by the death of Christ. 

A soul believing in that death and blood-shedding, as a means 
of deliverance from the bondage and fetters of sin, and follow- 
ing the Saviour truly, is an antitype of an Israelite who, believing, 
sprinkled the saving blood, ate the passover Lamb, and followed 
Moses, out of bondage into freedom. A collection of such be- 
lievers is a church, as the Israelites were the Church in the wil- 
derness. 

2. "Where is the poWer of sin called a " bondage ?" Rom. 

7:23; 8:15; lKings21:25; John8:34; Rom. 
6:16. 

3. What ]s freedom from the bondage or from the penal- 

ty and power of sin called ? Gal. 5 : 1. 

4. By whom and through whom, was the deliverance of 

the Israelites obtained ? 

5. WTiat and who were types and symbols of this work of 

Christ ? 

Moses and the Lamb. 

6. WTiy was not the Lamb alone a sufficient type? 

The Saviour's divine nature required a series of types to represent 
His work. 

7. By whom were these types fulfilled, and deliverance ob- 

tained for the Church of Christ ? Gal. 5:1; John 
14: 6. 

8. Although free from bondage, were the Israelites mor- 

ally free to choose their own leader, and to follow 
their own inclinations ? Lev. 25 : 42, 55. 

9. How is the Church of Christ equally bound to follow 

their Lord ? 1 Cor. 6 : 19, 20 ; Rom. 6 : 18 ; 1 Cor. 
7:23. 

2^ 



34 THE CHURCH 1^ THE WILDERNESS. 

10. How does the Saviour speak of this servitude ? Matt. 

11 : 29, 30. 

11. Were the Israelites free agents, or were they forced to 

accept the deliverance from Egypt ? 

12. What state of mind was necessary before they could 

receive this deliverance ? 

13. What is equally necessary now for those who desire to 

be saved ? 

" Repentance whereby they forsake sin, and Faith whereby they 
steadfastly believe the promises of God." 

14. Can you define "Repentance" and "Faith?" 

15. After the deliverance of the Israelites, how did they 

express their joy ? Ex. 15 : 1. 

16. Do you remember any texts which prove that singing 

is the natural expression of joy ? Examine Isa. 35 : 
6, 10 ; 44 : 23 ; 65 : 14 ; Job 88 : T ; Psa. 96 : 11-13, etc. 

17. What is the song called. in which the joyful hosts of 

Israel united ? 

18. Of what glorious song was it a tj^pe ? 

19. How was this song of Moses sung by him and the 

Israelites ? 

20. What practical instruction may we gain from this 

lesson ? 

21. Where are the words written that form the heading 

of the lesson ? 

Note.— The most simple definition of Repentance, is that which 
was given by the late Rev. G. T. Bedell, to his Sunday School: 
" Sorrow for sin and turning from it." 

Faith is belief, differing according to the objects in which 
one believes. 



THE CHURCH IN THE WILDERNESS. 35 

LESSON ELEVENTH. 

THE VICTORS. 

^ The song of Moses the servant of God, and of the Lamh.^* 
" The Lord is my strength and my song^ and He is be- 
come my salvation.'' 

1. Which one of the songs of the hosts of Heaven is call- 

ed the '' Song of Moses and the Lamb ?" 

The songs of the heavenly hosts, which are revealed to us in 
words, are found in the following passages: Isaiah 6:3; Luke 2 : 
8-14 : Rev. 4 ; 8-11 ; 5 : 9-14 ; 7 : 9-12 ; 11 : 15-19 ; 15 : 3-4 ; 19 : 4-6. 

2. What are the words of this song? Kev. 15 : 3, 4. 

3. Was this song only a joyful ascription of praise and 

thanksgiving, or was it also a part of a responsive 

worship ? 

It seems to have been a chorus of especial thanksgiving in response 
to the never-ceasing undertone of song from those mysterious 
beings who " rest not day or night" in ascribing glory to Him 
"who was and is, and is to come." Compare Rev. 4 and 15. 

4. Which among these songs of Heaven are revealed to us 

under the form of anti phonal singing? 

5. What is therefore probable in reference to the respon- 

sive form of the song of Moses and of the Lamb ? 

6. By whom was it sung ? 

By the victors. 

7. Where did this redeemed host stand ? 

The sea of glass, mingled with fire, suggests an image of the fiery 
tribulation through which they had passed. 

8. Where was this " sea of glass V Rev. 4 : 6. 

9. What victory had those obtained who stood upon it? 

Rev. 15 : 2 ; 13 : 11. 

In prophetical language a wild beast represents either a persecu- 
ting power or a persecuting church. 

10. What church is represented by this beast ? 

That church which -rose peacefully as from the earth, in strong 
contrast to that civil power described, Rev. 13 : 1, as rising from 



SQ THE CHURCH IN THE WILDERNESS. 

the tossing and uncertain sea. A church partaking of the ont- 
ward form of a lamb, and the heart of a dragon. 

From the words of one of their own writers, we have a curious 
example of the combination of Lamb and Dragon. We read that 
Pope Innocent Eighth, who is described as "a man of rare 
benevolence, and a devoted lover of the union, resolved to adorn 
his reign by a complete extinction of the Vaudois heresy." How 
he did it is a part of the history of the Dragon. 

11. What figures, like those used in Rev. 13 : 11, pro- 

phetically describe Eg-yptian power? Eze. 29:3; 
32:2. 

12. Was there anything in the Egyptian worship like 

that of the Romish Church ? 

Many resemblances will be found by those who have time to study 
the subject. Here will only be mentioned the worship of Isis, 
the gorgeous processions in her honor, the brilliant colors, the 
crimson capes of the priests, the flowers offered to her, etc., etc. 

13. For what sin were both the Egyptian and Romish 

powers threatened with punishment ? Eze. 29 : 3 ; 

31: 10,11; Rev. 13:4, 5; 18:7. 

Remark Pharaoh's arrogance. *'Who is Jehovah that I should 
hear his voice to let Israel go." 

"Therefore did his plagues come in one day, death and mourn- 
ing and famine." Rev. 18 : 8. 

14. Was there a union of the sacred and civil authority 

under both these governments ? 

From Heugstenberg's "Egypt and the Books of Moses" the fol- 
lowing is taken, as suggestive to those who have the opportuni- 
ty to investigate the subject. Page 68. "The ministers of court 
were in Egypt the priests, just as the State was a Theocracy, and 
the king was considered the representative and incarnation of the 
Godhead." 

Page 94. " The ancient Egyptian kings named themselves, in 
their pride, kings of the whole world, and, what is yet more, they 
in their arrogance claimed divine honors for themselves. The 
Menephtheum at Thebes has a double character, that of a 
temple and of a palace. Even the name of Pharaoh is a monu- 
ment of this idea. It designates the king as the sun, which the 
Egyptians name Phre." 

In the Enclyclopedia Americana, article Pope, the following 
statement is made. 

" Popery was called a universal monarchy, the cardinals being 
counsellors; the legates in the different kingdoms of Europe, vice- 



THE CHURCH IN THE WILDERNESS. 37 

roys ; the archbishops and bishops, governors and lieutenant 
governors ; the priests, ministers of police and of the finances ; 
and the religious orders, the standing armies of the Roman 
pastor ; who thus had at his beck 300,000 servants of difi"erent 
ranks, scattered among the difierent nations. 

15. Could the bondage in which the Israelites were held 

by the Egyptians, be compared to that in which the 
Romish Church held her " slaves ?" 

16. What was necessary on the part of those in bondage 

to these powers, before they could be delivered? 
Ex. 2 : 23 ; 4 : 31 ; 12 : 28. 

17. From what similar trials were both hosts delivered ? 

Bondage, persecution, and temptation to idolatry. 

18. Through whose power had both hosts been deliver- 

ed? Ex. 15:2; Rev. 15:3. 

19. How did both hosts celebrate their joy in their victo- 

ry ? Ex. 15: 1, 21; Rev. 15: 3. 

20. Why is tlie song of the martyred host called the Song 

of Moses and of the Lamb ? 

Like the hosts of Israel, they sing because they are joyful in their 
salvation. 

Like them, their redemption was from bondage and fiery trial. 

Like them, standing upon the borders of the sea, their ascrip- 
tion of praise is to Him, by whom and through whom they have 
conquered. To Him who "is become their salvation." 

Their song is the " Song of Moses the servant of God and of 
the Lamb." 

"Of the Lamb," because through the great and marvellous 
blood-shedding of the Passover Lamb they stand redeemed. 

" Of Moses," because through the work typified by Moses, as 
Leader, Teacher, Mediator and Intercessor, their safety was com- 
pleted, and he forever united with the Lamb as a type of final 
redemption. 



38 THE CHURCH IIST THE WILDERNESS. 

LESSON TWELFTH. 

Revelation 15 : 3, 4 ; Exodus 15. 

THE VICTOR'S SONG. 

'* And they dug the song of Moses the servant of God, and of 
the Lijbmhr '' I will sing unto the Lord for he hath tri- 
umphed gloriously.'*'' 

1. Who were privileged to sing this song ? Rev. 15:2. 

2. What is the subject of the song ? 

Deliverance. 

3. In this song, by what four names is the Lord address- 

ed? 

4. Which of these names are titles of the Divine Being ? 

5. Which one is an attribute of God ? 

6. Which one is an official title ? 

7. Are these same names applied to God in the Song 

of the hosts of Israel ? Examine Ex. 15. 

8. In which verses do we find the names Lord and God ? 

Ex. 15 : 1-6, 11, 17. 

9. In which verses is the Lord called ''Almighty," and 

how ? 

By ascriptions of Divine power. See Ex. 15 : 4-12. 

10. How is the Lord called " King ?" Ex. 15 : 18. 

11. By what other name is the Saviour spoken of in the. 

Song of the Redeemed ? Rev. 15 : 3. 

12. What reference is there to the blood-shedding of the 

" Lamb," in the song of Israel ? Ex. 15 : 16. Com- 
pare with 1 Pet. 1:18, 19. 

13. What attributes of the Lord are praised ir^ the Song 

of the Redeemed ? Rev. 15 : 3 4. 

14. How are the same attributes praised in the Song ot 

Israel ? 
His " greatness^'''' by proving the wonders that He had done, and 



THE CHURCH IN THE IfVTILDERNESS. 39 

the effect of them upon surrounding nations. Ex. 15 : 16. His 
justness^ by showing the overthrow of those who rose against 
Him. V. 7-10. His powtr, by ascribing these wonderful miracles 
to the stretching out of His right hand, the emblem of power 
and strength, v. 6, 12, 16. His truth, by showing the fulfil- 
ment of His well-known promises to Israel' s children, v. 13. 
His holiness^ v. 11. 

15. What propliecy is in the Song of the Redeemed ? 

Rev. 15 : 4. 

16. Why shall they worship before the Lord? 

Last clause of v. 4. 

17. How did the Israelites express the same idea?' Ex. 

15:13-18. 
18.' What wonderful judgments had been made manifest 
before the Israelites and the surrounding nations ? 
Ex. 18:11. 

19. By what ascription of praise did Miriam answer the 

Song of Moses and of the children of Israel ? Ex. 
15:21. 

20. Where are the words found that form the heading of 

the lesson ? 

21. What practical instructions may we gain from the 

lesson ? 

We learn to give thanks unto God for His unspeakable gift. We 
gain encouragement by knowing that St. John saw those 
who had gained the victory. 

Our faith is encouraged by remembering the fulfilment of the 
promises to Israel. 

We learn our Saviour's work. 



LESSOR THIRTEENTH. 

Wumbers^ Chaj^ter 13. 

THE EXPLORERS. 

'Behold the Lord thy God hath set the land before thee; go up 
and possess it, fear not, neither he discouraged, " 

1. Where was the wilderness of Paran ? 



40 THE CHURCH IN THE WILDERNESS. 

2. What was the name of the station at which the hosts 

of Israel next encamped ? Num. 13 : 2Q, 

3. What is it afterwards called ? Deut. 1 : 2. 

4. At what season were the Israelites at Kadesh-barnea ? 

Num. 13:20. 

5. What month were they there ? 

6. In how many days could the journey have been made? 

7. How long a time had been occupied in traveling the 

distance ? 

8. Does it seem that Moses expected to lead the Israelites 

at once to Canaan ? Deut. 1 : 19-21. 

9. What did the people propose should first be done ? 

Deut. 1 : 22. 

10. Did Moses receive permission to do this ? Num. 

13 r2. 

11. What were the titles of those who were chosen to be 

spies, and w^hat was their number ? 

12. Were they taken from among either the Princes or 

Captains ? Compare Num. 1 : 16 with 13 : 2. 

13. What official position may they have held ? 

14. Of which of these men have we heard before ? Ex. 18 : 

21. 

15. When did chosen men of Israel fight under Joshua? 

Ex. 17 : 9. 

16. What great privilege was afterwards accorded to 

him ? Ex. 24 : 13. 

17. In what relation did Joshua stand towards Moses ? 

Ex. 33 : 11. 

18. Is this word used in the ordinary meaning of ser- 

vant ? 

19. Of what tribe was Joshua ? Num. 13 : 8. 

20. Wbat change did Moses make in his name, and 
' when? Num. 13:16. 

21. What are the meanings of Oshea and of Jehoshua ? 

22. How is Jehoshua, or its abb eviation Joshua, signifi- 

cant of the future work of Joshua ? Isa. 55:4; 
Matt. 1 : 21. 



THE CHURCH IN THE WILDERNESS. 41 

23. How was he peculiarly under the care and direction 

of the Lord ? Josh. 1 ; 4 : 14 ; 5 : 14. 

24. Of what tribe was Caleb ? 

"25. What testimony is given by the Lord in regard to 

him ? Num. 14 : 24. 
26. Where is the verse found that forms the heading of 

the lesson ? 



L ESSOIN FOUETEENTH. 

NumberSy Chapter 13. 

THE EXPLORATION*. 

" A good land^ a land of hrooJcs of water^ of fountains^ and 
depths that spring out of valleys and hills. ^^ 

1. Were all the tribes represented by the spies ? Num. 

13:2. 

2. What were the charges given to them ? 

3. What part of Canaan did they first enter, and in what 

direction did they pursue their journey ? 

4. What giants did they find ? 

5. Where is Hebron, and what is said of it ? 

6. What was its name before it was called Hebron ? 

Gen. 23:2. 

7. What reason had the Israelites to feel an especial in- 

terest in this place ? Gen. 18 : 1. 

8. What events took place and who was buried there ? 

Gen. 23 : 19 ; 25 : 9, etc. 

9. Whose portion in the land of Canaan did Hebron 

afterwards become ? Num. 14 : 24 — fulfilled in Josh. 
14 : 6-15. 
10. To what extent did the spies search the land of 
Canaan ? 



42 THE CHURCH IN THE WILDERISTESS. 

11. What evidence of the fruitfulness of the land did 

they obtain ? 

12. How were they obliged to carry the grapes ? 

13. How long were they in searching the land ? 

The length of the land explored was about 174 miles; twice that, or 
348 miles, could have been easily walked in 40 days, allowing ex- 
plorations from east to west. This is supposing that all kept 
together, which is not probable. The season of the exploration 
was from the first of August to the middle of September. At 
that time the grapes were in perfection. 

14. Do they appear to have met with any disturbances 

by the way ? 

15. To whom did the spies report their discoveries ? 

16. Who seems to have been the speaker ? Num. 13 : 30 ; 

Josh. 14 : 7, 8. 

17. What was his report ? Num. 13 : 27-30. 

18. By whom was he interrupted ? Num. 13 : 31. 

19. What was the evil report which was given by others ? 

20. How was it calculated to discourage the people ? 

21. What is meant by a land that eateth up the inhabi- 

tants ? Lev. 26 : 38; Eze. 36 : 13, 14. 

22. Which of these reports agreed with the words of the 

Lord in which He had described the land ? Ex. 
3:8; 13 : 5, etc. 

23. Of what sin were the ten spies guilty ? 2 Peter 2 : 1, 

last clause. 

24. Where are the words of Moses found that form the 

heading of the lesson ? 

LESSOISr FIFTEENTH. 

Numbers^ Chapter 14. 

THE LOST OPPORTUNITY. 

^80 we see that they could not enter m because of unbelief. 
1. How did the people receive the information about the 
land ? 



THE CHURCH IN THE WILDERIN'ESS. 43 

2. What did Moses afterwards tell them was the real rea- 

son that they feared to go on ? Deut. 1 : 32. 
In Deut. 1 ; 30 Moses repeats the promise which they refused to be- 
lieve : " The Lwd would fight for them." Ex. 23 : 22 coutains 
one of these promises, and the verses following it explain how 
it will be performed. 

3. How did they again reproach their long-suffering 

Lord ? Num. 14 : 8 ; Ex. 16 : 2, 3. 

4. What did they propose ? 

6. When had they before this wished to choose another 
leader for themselves ? Neh. 9 : 17. 

6. What was expressed by the action of Moses and 

Aaron ? Num. 14 : 5. 

Entreaty, 

7. How did Caleb and Joshua endeavor to encourage the 

people ? 

They re-asserted their former words, with great earnestness. The 
literal translation of the Hebrew is, " The land is exceeding, ex- 
ceeding good." 

8. What reasons did they give them for perfect trust in 

God ? Num. 14 : 9. 

9. What peculiarity in the expression, y. 9, proves their 

own faith ? 

That the defence of the people was already departed from them. 
The original is " shadow," meaning a shadow in the sense of a 
protection, as " shall abide under the shadow of the Almighty." — 
Bush. Also, " The Lord is with us;" not, will be (This is the 
sense of the translation). 

10. Did the people regard their words ? Num. 14 : 10. 
Bishop Hall says nothing is so hateful to a determined sinner as 

good counsel. 

11. What great sin had this riotous people determined to 

commit? Num. 14 : 10. 

12. Who heard their rebellious words and saw their sin ? 

Deut. 1 : 34. 

13. What arrested the murder of Joshua and Caleb ? 

Num. 14 : 10. 

14. While the people stood in the presence of the Lord, 

to w^hom did the Lord speak ? Num. 14 ; 11. 



44 THE CHURCH IN THE WILDERNESS. 

15. What did He threaten ? 

16. What is meant by '' will disinherit them ?" 

They had inherited the promise from the fathers— see Ex. 6 : 8. 
They were the sons of God; if they did not receive the promises, 
they lost their heritage. 

17. With what three arg-uments did the Lord permit Mo- 

ses to plead with Him ? 
18- Was Moses' prayer answered ? Num. 14 : 20. 

19. What glorious prophecy was announced ? 

20. How did the Lord recount the sin of the Israelites ? 

21. What punishment was appointed for them in place of 

their entire and immediate destruction ? Num. 14 : 
22, 23, and 26 : 63-65. 

22. What is the most important instruction that we may 

gain from this lesson ? 

23. Where are the verses found that form the heading of 

the chapter ? 



LESSON SIXTEENTH. 
Numbers^ Chapter 14. 

THE RIOT aUELLED. 

" He that sinneth against me wrongeth his own soulP 

1. In verse 28, what is meant by " as ye have spoken," 

etc. ? Num. 14 : 2. 

2. How would this threatened punishment preserve the 

innocent while the guilty would suffer ? Eze. 18 : 21. 

3. What was the p-mishment of those who were the 

causes of all this distress ? Num. 14 : 37. 

4. Did the people hear these words. Num. 14 : 39. 

5. Did the people acknowledge their sin ? 

6. Were they truly penitent ? Num. 14 : 41. 

7. How was this proved ? 

True penitence is shown in obedience and humility. *'Ihave 



THE CHURCH IN THE WILDERNESS. 45 

sinned; make me as one of thy hired servants." Instead of this 
they begin by transgression; compare verses 25 and 41. They 
trust a promise which the Lord had taken from them. They 
would not " accept their punishment," Lev. 26 : 41. They ''^pre- 
sumed to go." 

8. What did they determine to do ? l^um. 14 : 40. 

9. How were they doubly warned not to go? 

10. With what feeling did they go ? Deut. 1 : 43. 

11. Were they successful ? 

12. When they had fought with the Ainalekites before 

they reached Sinai, through whose prayers were 
they successful ? 

13. What sins were committed by the people during this 

riotous rebellion ? 
Falsehood, Rebellion, Unbelief, Treason, Murder, Disobedience, 
Ingratitude, Presumption, Pride. 

14. In what one sin did they have their origin ? 

15. How ought they to have acted even if they saw rea^ 

son to be afraid ? Ex. 14 : 15, 22. 

16. What lesson of faith may we learn ? 

17. What of obedience ? 

tS. What of repentance ? 2 Cor. 7 : 10, 11 ; Mark 1 : 15. 

19. What of presumptuous sins ? Num. 15 : 30, 31 ; Psa. 

19:13. 

20. Where are the words found that form the heading of 

the chapter ? 

21. What application is made of this subject by St. Paul ? 

Heb. 3 : 7, 8. 



LESSOIT SEYEKTEENTH. 
Niimbers 14 : 21. 

THE PROPHECY. 

^ AstrvZy as Ilim, all the earth shall Refilled with the glory 
of the Lord:' 

1. When the Israelites encamped at Kadesh-barnea 



46 THE CHURCH IN THE WILDERNESS. 

what well-known promise was on the verge of ful- 
fillment. 

The promise so often repeated was especially associated with the 
conquest of Canaan. See in this connection the song of tri- 
umph. Ex. 15 : 13-18. 

2. To whom had this promise been first given, and how 

many years before the Israelites reached the borders 
of Canaan ? 

B. C^1921. B.C. 1490. 

3. Had it been given to Abram as an unconditional prom- 

ise or under the form of a covenant ? 

The promise was first given to Abram with the condition of obe- 
dience. (Gen. 12:1-3; Heb. 11:8.) It was repeated to him 
twice at Bethel, and again at Mamre. (Gen. 15 : 5-21.) At this re- 
petition, although Abram believed, (v. 6,) he asked for a sign. (v. 8. 
This being given, the covenant was completed, and the word cov- 
enant used for the first time to Abram. Compare this with cov- 
enant with Noah. (Gen. 9 : 15, 16.) 

4. At the time of the death of Joseph, what is the proof 

that the Israelites were familiar with this promise 
to their nation ? Gen. 50 : 24-26. 

5. How had the promise been renewed to Moses, and 

with what signs was its renewal accompanied ? 
Ex. 3 : 8 ; signs, 2-6 ; 12-15 ; and ch. 4. 

The signs are varied, and should be carefully studied. The first 
one, (Ex. 3 : 2-6,) was a sign of the presence of Jehovah ; and in 
the preface to the repetition of the promise, Jehovah proclaims 
Himself the same God whom the fathers worshiped. 

The promise in v. 12, and the signs in ch. 4, refer to the mis- 
sion of Moses and his encouragement. The sign, or promise 
particularly connected with the prophecy given at Kadesh, is the 
Memorial Name. Jehovah says " This is my Name forever, and 
this is my memorial unto all generations." (v. 15.) It is this 
Name that Moses pleaded when he interceded for the people. 
Compare Num. 14 : 17-19, with Ex. 33 : 18, 19. In this last refer- 
ence the petition of Moses to see the glory of Jehovah is an- 
swered by the promise of the proclamation of His Name, and 
fulfilled (Ex. 34 : 5-7) in the very words which are used by Moses 
at Kadesh (Num. 14:18). These words, the groundwork of Moses' 
prayer, are followed by the promise of the exhibition of the Glory 
of God. David understood the connection of Jehovah's name with 
Jehovah's Glory, and in his prophetical prayer for Solomon ex- 



THE CHURCH IN THE WILDERIN^ESS. 47 

claims, " Blessed be His glorious Name forever, and let the whole 
earth be filled with his glory.'' (Psa. 72:19.) The study of the literal 
meaning of the word Jehovah as the Memorial Name given un- 
to Israel forever, (Ex. 3 : 14, 15 and 6 : 3,) is beyond the limits of 
a question book, but is earnestly recommended to the Bible stu- 
dent. The words of the Lord, Ex. 6 : 3, unmistakably associa- 
ted the name Jehovah, from that time, with Israel's history, and 
with Israel's promises. Before that time the name Jehovah had 
not been " known," (in the sense of comprehended, understood, 
same word used in Isa. 6 : 9,) but from that time it was to Israel 
as an ever present Shekinah, " I am Jehovah," being the reason, 
from which there was no appeal. Ex. 29 : 46; Lev. 19 :4, 32, 37; 
24:16; 26 :45; Num. 10: 10. 

6. When Moses repeated the words of the Lord to the 

Israelites, did they believe him and accept his mis- 
sion as a part fuliillment of the promise ? Compare 
Geii. 15 : 13, 14; 50 : 24, with Ex. 4 : 29-31. 

The actual repetition of the words was through Aaron, and must 
have included a part of Ex. 3. It is said that the people believ- 
ed, and worshiped. 

7. With what solemn religious observance was the prom- 

ise afterwards united ? Ex. 12 : 27 ; and 13 : 8-10. 

This feast is still observed, more than 3350 years after its institu- 
tion. The Jews at this day say, as they eat the passover, '*At 
present we celebrate it here, but the next year we hope to cele- 
brate it in the land of Israel. This year we are servants here^ 
but the next year we hope to be freemen in the land of Israel.'* 

8. After the Israelites had left Egypt, at what place was 

the promise and covenant renewed with them ? 
Ex. 19 : 20. 

9. ^hat particular promise to Moses was fulfilled at that 

time and place ? Ex: 8 : 12. 

See Eleven Months in Horeb, note on page 12. 

10. With what peculiar solemnities was the ratification 

of the covenant at that time accompanied ? Ex. 24. 

11. Can you explain the nature of a covenant when made 

between God and man ? 

See Eleven Months in Horeb, second note, page 25. 
The following extract is taken from the page of the book refer- 
red to: 



48 THE CHURCH IN THE WILDERNESS. 

"What are the several meanings of" Covenant?" 

We understand it to be an agreement or compact between two par- 
ties, requiring the fulfillment of some promise on each side for 
mutual benefit. 

How does the scriptural sense sometimes differ from our 
understanding of the word ? 

The scriptural meaning is not an agreement for the mutual benefit 
of God and man, but is an arrangement or appointment of God 
for the benefit of man alone, to which obedience is required from 
man and blessings promised by God. 

What does a covenant require to make it binding ? 

A sign or seal. 

What were some of the signs or seals of the covenants 
which God had already made ? Gen. 9 : 12J 13 ; 17 : 
2-5, 11. 

What do we understand as the two great covenants ? Jer. 

31 : 31, 32. 

The first great covenant is the arrangement or appointment [in part 
recorded in this chapter] which God made with the Israelites for 
their preservation and happiness as His chosen people. It re- 
quired of them undivided worship, faith, and implicit obedience 
to the entire law — moral, judicial and ceremonial. The promises 
were of temporal blessings, long life in the promised Canaan, 
and God"'s unreserved favor, love and protection as a Father, 
Friend and Guide. It was a typical covenant. 

The second great covenant is the fulfillment of the types of the 
first. It is made with the whole world for their eternal happiness. 
It requires the same undivided worship, faith and obedience. 
The law is reaffirmed and made spiritual, as interpreted by 
our Saviour. The obedience must be from the heart. The faith 
must be in the atoning sacrifice of Christ, instead of in the often- 
repeated sacrifices of the law. The promises relate to spiritual 
blessings and life in the heavenly Canaan. 

12. In this covenant at Sinai, what promises were made 

by the Lord ? Ex. 19 : 5-6 ; 23 : 22, 23. 

13. What obedience was required, and promised by Israel ? 

Ex. 19: 5-8; 23 : 22 ; 24: 7. 

14. By what signs was this covenant ratified? Ex. 

24 : 5-8. 

15. In considering all the circumstances of this renewal 



THE CHURCH IX THE WIIiDERXESS. 49 

of the covenant, is it possible that the Israelites who 
were at Sinai could have forgotten their pledges of 
obedience? 

16. How many times between the ratification of this cove- 

nant in Horeb and their arrival at Kadesh-barnea, 
had the Israelites rebelled against the Lord ? 

17. Why did the rebellion at Kadesh-barnea, more than 

any other rebellion, prove their unbelief? 
A part of the promise was fulfilled ; the land was before them I 

18. How much of the covenant had been fulfilled when 

they had reached the borders of the promised land ? 

19. Was the Lord's refusal to continue His especial care 

over these people entirely just ? 

20. If the threat in ^N'um. 14 : 23 had been performed, 

would the covenant with Abram have been brok u ? 

It would not. The descendants of Judah, Joseph and Levi would 
have inherited the land through Caleb, Joshua and Moses and 
Aaron. 

21. Who stood as mediator between the Lord and the re- 

bellious Israelites ? . Num. 14 : 13. 

22. In the intercession of Moses for the pardon of the 

Israelites, to which attribute of the Lord did he ap- 
peal ? Num. 14: 18, 19. 

23. When had the Lord proclaimed Himself to Moses as 

a merciful and long-suffering Lord ? 

24. To what petition of iMoses had this proclamation been 

an answer? Ex. 33: 18. 

25. Was the prayer of Moses for the pardon of the Israel- 

ites gianted? Num. 14 : 20. 

It was granted as far as the pardon of the people, but the glory of 
the Lord, which would have been displayed in their triumphant 
entrance into the land, and which would have typified His future 
glory, was denied to that generation. 

26. Prom this lesson what may we learn of obedience to 

the Lord ? 
2T. What may we learn of His judgments ? 
28. What may we learn of prayer ? 
3 



50 THE CHURCH IN THE WILDERNESS. 

29. Although we may be pardoned for our sins, will that 

always prevent our suffering from the consequences 
of them in this life ? 

30. Where are the words found that form the heading of 

this lesson ? 



LESSOIT EIGHTEENTH. 

Nunibers, Chapter 14 : 21. 

THE MEANING OF THE PROPHECY. 

*' But as truly as I live all the earth slmll be filled with the 
glory of the Lord.'' " lite earth shall he filled with the 
knowledge of the Lord as the waters cover the sea'' 

1. With what does the word " but " connect this pro- 

phecy ? 

The introduction of the prophecy in this manner, indicates that 
although this chosen people had refused to believe the Lord, 
(Deut. 1 : 32,) notwithstanding the repeated manifestations of 
His power ; yet a time would surely come w^hen not only Canaan, 
but the whole earth should be filled with His Glory, and all 
the ends of the world should see the salvation of the Lord. 

'* As truly as L live.'''* 

2. What reason is given in the New Testament for some 

of the promises of the Lord having been confirmed 
by an oath ? Heb. 6 : 17, 18. 

3. What were the " two immutable things in which it was 

impossible for God to lie ?" 

4. What may we consider to have been the intention of 

the Lord by confirming this particular prophecy in 

this way ? 

To render it sure and steadfast, asserting that as certain as His 
existence would be the coming manifestation of His glory. 

''All the earth:'' 

5. Does this mean the literal earth on which we dwell? 

6. Do you remember any references to this subject which 



THE CHURCd IX THE WILDERNESS. 51 

indicate that our earth is intended ? Isa, 40 : 5 ; 45 ; 
30-25. 

7. What are we to understand by '^aZZ the earth?" Isa. 

59: 19; Mai, 1: 11. 

8. Will this include the inhabitants of the earth, from pole 

to pole, in every clime and -every zone ? Rev. 1 : 7. 
'' Shall le filled:' 

9. What IS indicated by the use of the future tense in this 

prophecy ? 
That the manifestation of the glory of Jehovah, which they then 
saw in. the Shekinah, and in His works, was not what was in- 
tended. 

10. What were some of the manifestations of the glory of 

the Lord which had already been shown to the Is- 
raelites ? Ex. 14 : 20 ; 24 : 16, 17 ; 40 : 34, 35 ; Lev. 
9 : 23. 

11. What is emphatic in the way in which it was prophe- 

sied that the glory should overspread the earth ? 

12. How is this made more emphatic in Tsa. 11 i 9. 

" With the glory of the Lord:'' 

13. With what shall the earth be filled ? 

14. Was this prophecy fulfilled at any period during the 

history of the Israelites ? 
During " the days of Joshua and of the elders, who had known 
the works of the Lord," (Josh. 24 : 31,) the moral and religious 
condition of the people was probably the highest. During the 
reigns of David and Solomon their posessions and civil power 
reached their highest point, but in no way was there any ap- 
proach to the fulfillment of a prophecy which includes the whole 
earth, and promises a positive " glory." 

15. Was this prophecy fulfilled in the coming of our 

Lord in His human nature ? 

16. What is said of that coming ? Phil. 2 : 7, 8. 

17. Has the knowledge of that first coming of Christ 

ever yet filled the earth with His glory ? 

18. Is this prophecy still unfulfilled ? 

19. What glimpse of His coming in glory did our Lord 

vouchsafe to His disciples ? 
Promised Matt. 16 : 28. Fulfilled 17 : 1-13. Explained 2- Peter 1 : 
15-21. 



52 THE CHURCH IN THE ^^ILDERNESS. 

20. What testimony was given them about the manner 

in which our Lord will return to the earth ? 

21. Can you give any references from the letters of the 

Apostles which will show their full belief in the 
Saviour's return to earth ? Heb. 9 : 28 ; 1 Cor. 1 : 7. 

22. In what passages is "the great glory of His coming 

spoken of? Titus 2: 13; Col. 3:4; 1 Peter 4: 13; 
Luke 21 : 27. 
28. Where are the words found that form the heading of 
the lesson ? 



LESSOlSr KINETEEInTTH. 

Nmribers^ Chapter 14: 21. 

THE FULFILLMENT. 

*' From the rising of the sun even unto the going down of the 
same, my name shall he great among the Gentiles — 
saiththe Lord of Hosts.'''' ''The Lord shall he King over 
all the earth; in that day there shall he one Lord and 
His Name one.'''* 

1. In what twofold manner will the promised '* glory of 

the Lord," be displayed upon the earth ? 

In the actual glory of His appearance, and in the glory of His at- 
tributes and works. 

References to the glory of His appearance, or what may he called 
His personal glory, are such as the following. Ezek. 43:2; 
Matt. 17:2; Rev. 21 : 23. 

2. What was a type to Israel, of this future glorious ap- 

pearance of the Lord ? Ex. 13 : 21 ; 14 : 20 ; 40 : 
34, 35, compare with Isa. 4 : 5, 6. 

3. How will the attributes and works of the Lord be 

displayed on the earth ? Psa. 145 : 10-13 ; Isa. 42 : 
1-12; 55: 8-13; Jer. 31:1-7; 33:7-11; 1 Thess. 
4:14-18; Heb. 9:28; 1 Tim. 6 : 14-16. 
Only a few references are given ; all that refer to the " times of 



THE CHURCH IN THE WILDERNESS. 53 

restitution," when the Lord God will cause righteousness and 
praise to spring forth before all the nations," are an ansjver to 
this question. 

4. What were the types to Israel of this future glory of 

the attributes and works of the Lord ? Ex. 14 : 19 ; 
23 : 20 ; compared with Isa. 63 : 7-9. Num. 10 : 33 ; 
compared with Jer. 3:16. Deut. 6: 21; compar- 
ed with Jer. 16 : 14, 15. Ex. 24 : 8 ; compared with 
Jer. 31 ; 31, 32 ; Num. 14; compared with Ezek. 
20 : 34, 38. 

The glorious Shekinah ever typified to Israel the glory that would 
overspread the earth, when the Lord would again dwell with His 
people. They daily saw this glory, and united it with the majes- 
ty of an ever-present Jehovah. To them the prophecy needed 
hut little explanation. The Shekinah, the Memorial Name, and 
the glorious v/orks of the Lord, shone before His people, as the 
sun in his strength. 

5. Tii which of the references is the glory of the Name of 

the Lord associated with other manifestations of 
His glory? 

6. By what name was our Lord accustomed to speak to 

His disciples of His future reign upon earth ? 

7. Did our Lord speak of His kingdom as already exist- 

ing while He was upon the earth ? Compare Matt. 
13 : 47-50, with Dan. 2 : 44 and Luke 16 : 16. 

8. "What are some of the revealed purposes of our Lord's 

return to earth ? 2 Tim. 2 : 12 ; Isa. 61:1-8; Dan. 
7:14; Rev. 20:4-6. 

9. What will be the nature of His kingdom ? Isa. 2 : 2-5 ; 

59:19; 60:17-21; Eze. 48 : 35. 

10. What prophecies of this kingdom did St. Paul con- 

sider as unfulfilled in his day? Compare Rom. 11 ' 
26, 27, and Isa. 59 : 20, 21. Also Rom. 9 : 25, 26, and 
Hosea 2 : 23 ; 1:10. Also Rom. 9 : 27, 28, and Isa. 
10:22,23; 28:22. 

11. What did St, James say of this kingdom ? James 5 : 

7,8. 

12. What did St. Peter say of it ? 1 Peter 1 : 3-13. 

13. Who will partake of the blessings and privileges of 



54 THE CHURCH IN THE WILDERNESS. 

this kingdom ? Isa. 2:2; 35 : 10 ; 60 : 3 ; Jer. 
*23:6. 

14. What is indicated in regard to Israel in this connec- 

tion ? Jer. 30:3; 31:10,11; Eze. 36:28. 

15. For what sins is Israel still suffering the judgments of 

God^ 2 Kings 17: 7-18; Acts 3: 13-15. 

16. When T^ere the ten tribes carried into captivity, and 

where ? 2 Kings 17 : 6. 

17. Which of the tribes rejected the Saviour ? 2 Chro. 

11:1, 13,14. 

18. What prayer did He offer for them ? 

19. How were the circumstances at Kadesh and the 

prayer of Moses a foreshadowing of the events at 

the time of the Saviour's crucifixion ? John 5 : 40 ; 

Isa. 53 : 3. 

Blessings, victory and rest had been offered, if only they would be- 
lieve the Lord. Num. 14 : 11. They rejected Hira, v. 22. Mo- 
ses, their typical intercessor, prayed, "Pardon, I beseech thee." 

20. How was the punishment at Kadesh also a foreshad- 

owing of what befel them after taey had crucified 
their King ? . Matt. 21 : 43 ; Luke 21 : 21. 

21. What acknowledgment of their sin will precede 

their restoration. Zech. 12: 10. 

22. Will the ten tribes also be restored to the favor of the 

Lord ? Jer. 33 : 3 ; Isa. 11 : 11. 

23. By what especial direction of the Lord will these 

tribes be restored ? Isa. 11 : 12, 16 ; 27 : 13. 

24. To what place will the nation of Israel be restored ? 

Jer. 23 : 7, 8 ; Eze. 3n : 28, 33-35. 

25. Is this restoration of Israel connected with the coming^ 

of our Lord in glory ? Psa. 102 : 16 ; Isa. 52 : 7-10 ; 
60 : 1 : 19-22 ; Jer. 23 : 5, 6 ; Zech. 8 : 3-8. 

26. Did the disciples ex:pect such a restoration of their 

national power ? Acts 1:6; Luke 24 : 21. 

27. Were they reproved for their expectation, or was the re 

proof in reference to the time at which they antici- 
pated the restoration of the nation's glory ? Acts 1 : 7. 



THE CHURCH IN THE WTLDERNESS. 55 

28. How did our Lord speak of His coming again ? John 

21: 22. 

29. Is this coming ever referred to as another or a second 

coming ? Matt. 24 : 3 ; John 14 : 3 ; Heb 9 : 28. 
80. Does the use of the same word indicate any likeness 
between the first and " second appearing " of our 
Lord? 

31. As the first was a coming in humility, and the second 

will be a coming in glory, what resemblance can be 
indicated ? 

32. How are we commanded to await His coming ? Matt. 

24 : 42, 44 ; Luke 9 : 23 ; 12 : 40. 

33. Where are the words found that form the heading 

of this lesson ? 

The use of the word " Israel " must be learned from the general 
sense of the context. Sometimes it refers to the whole nation, 
including the twelve tribes and the Levites. After the separa- 
tion of the nation into two kingdoms, the ten tribes only are 
called Israel. In some of the prophecies which refer to the res- 
toration of the whole nation to the favor of God, " Israel " is agaia 
used. 



LESSOR TWENTIETH. 

Numbers^ Ohajpter 15. 

SINS OF OMISSION AND PRESUMPTION. 

*^How oft did they provoke Him in the wilderness, and grieve 
Him in the desert /" " Keep back thy servant also from 
presumptuous sins.'' 

1. How long did the Israelites remain at Kadesh ? 

2. In what direction did they then journey ? Deut. 2 : 1. 
3.. What are the six subjects of chapter fifteenth ? 

4. Where is it probable these laws were given ? 



56 THE CHURCH IN THE WILDERNESS. 

5. Were they a repetition of those given in Horeb ? 

Vs. 1-16. 

6. When were the sacrifices to be offered, which are in- 

cluded in these verses ? 

7. What promise is implied in verse second ? 

8. Were these laws intended for the '' strangers " who 

lived in the camp ? 

9. Who are referred to in v. 1 3th ? 

Ys. 17-21. 

10. Had the ordinance which is included in these verses 

been given before this time ? 
Not before. It was a new perquisite for the priests. 

11. How did it differ from that in Lev. 23 : 17 ? 

The requisition here is of the first of every kind of grain, formed 
into dough. Prov 3 : 9. 

12. After the return from captivity was this ordinance a 

part of the renewed covenant ? Neh. 10 : 37. 
Vs. 22-29. 

13. In what respects does the law contained in these 

verses differ from that given in Horeb ? Examine 

Lev 4 : 2. 

These regard sins of omission, while the laws in Lev. 4 regard 
sins of commission. From Matt 25 : 45, we learn that they are 
equally sinful. In Hosea 4 : 6 — 9 we learn the sin of neglecting 
to inform ourselves of God's commands. In Heh. 2 : 1—3, we 
learn the sin of forgetting what we have heard. 

Vs. 30, 31. 

14. What is the guilt of a presumptuous sin ? 

The literal translation is a high-handed or defiant sin. The word 
presumptuous well expresses it. Its common definition is " proud, 
insolent, self-confident ;" it is derived from a word meaning " to 
arrrogate to oneself." The idea gained from this is, a sin com- 
mitted in defiance of a known and acknowledged law of God. 
There was no sacrifice appointed in expiation of this sin, and in 
some cases its punishment was immediate. If there tvas time, it 
is not told us that repentance was impossible, and a penitent sin- 
ner could avail himself of the morning or evening sacrifice, or of 
the expiation on the great (Jay of atonement. Lev. 16 : 30. We 
are not taught that any were rejected on -that day, for the iniquity 
of all was laid on Him who was offered. Isa. 53 : 6. It was no- 



THK CHURCH IN THE WILDERNESS. 57 

cessary to feel the need of pardon and to ask for it according to 
the prescribed way. For instances of this sin sec Num. 14 : 40. 
1 Kings 12 : 25-33 ; 2 Sam. 24. See also Heb.lO : 26-29. 

15. What was to be its punishment ? 

The expression, " His iniquity shall he upon him " is difficult to un- 
derstand. It seems to mean that the sinner shall, himself and 
alone, bear the guilt and burden of his sin. He has despised the 
word of the Lord and has no right, while sinning, to the blood 
of atonement. 

The expression does not necessarily mean that he cannot re- 
pent. "Utterly cut off, " expresses the Hebrew form of em- 
phasis, which is, " shall be cut off, shall be cut off." See Eleven 
Months in Horeb— Lesson 31st. 

Ys. 32-36. 

16. ^hat subject is contained in these verses ? 

17. Was the sin of the Sabbath-breaker one of ignorance 

or of presumption ? 

He could not have been ignorant of the Sabbath law, nor of its pen- 
alty. Ex. 35 : 2, 3. He sinned deliberately, against light and 
knowledge. Maimonedes says, of a presumptuous sin: "No 
man sinned thus unless he had a settled opinion to the contrary," 
as in Sabbath-breaking he must disbelieve Creation, the Rest of 
God, and His right to ordain this period." 

18. What was the well-known penalty for Sabbath-break- 

ing ? Ex. 31 : 15. 

19. Had the manner of death been prescribed ? 

20. Where was the man placed until the will of the Lord 

was made known ? Num. 15 : 34. 

21. Was his punishment to be similar to that of the blas- 

phemer ? Lev. 24: 16. 

22. With what other sin is Sabbath-breaking classed, by 

the appointment of this punishment ? Dent. 17 : 2-7. 

28. How was stoning inflicted? 

See Eleven Months in Horeb, page 68. 
The fact that this punishment was by direct command of the Lord, 
who seeth the heart, proves that the man was not ignorant. 

Vs. 87-41. 

24. What was the law of fringes ? 

25. For what was it given, and who were reproved by 

our Saviour for making this law an occasion of sin ? 
3^ 



58 THE CHURCH IN THE WILDERNESS. 

26. What practical instructions may we gam from this 

lesson ? 

27. Where are the words found which form the heading 

of the lesson ? 



LESSON TWENTY-FIKST. 

THE SABBATH. 

* The Jieamns and the earth were finished, and all the host of 
them, and on the seventh day God ended his work which 
he had made, and he rested on the seventh day, and God 
blessed the seventh day and sanctified it^ ' ''Jesus said, 
It is finished.'^ ''There remaineth therefore a rest to the 
people of Gody 

1. Was the Sabbath instituted for the Israelites or for the 

whole world ? 

2. What proofs can you give of this ? Gen. 2 : 1-2 ; Ex. 

20 : 10. 

It belongs to the history of the world. The division of time into 
weeks, was well-known among the nations of antiquity. This 
unity in the observance of a division of time, not strongly mark- 
ed as a division of nature, can be best accounted for on the sup- 
position of a common tradition. What more reasonable than 
the designation, by Jehovah, of a sacred day to be observed by 
man from the beginning of the world.— Adapted from Genesis 
and Geology.— j; P. Thompson, B. D. 

3. For what reasons were the Israelites required to ob- 

serve the Sabbath so strictly ? Ex. 31 : 13-17. 

It was to them a sign and a covenant. It was to keep before 
them a knowledge of the Lord. 

4. Among what laws was the command to keep it placed ? 

Ex. 20. 

5. What ordinance placed it also among the ceremonial 

laws ? Num. 28 : 9, 10. 

It became a part of their great ceremonial system, when sacrifices 
were appointed for it. 



THE CHURCH 11^ THE WILDERNESS. 59 

6. Of what was it a sign ? 

The Sabbath was a sign of Creation, of the rest of God, and of 
that first perfection when the world was without sin. 

7. How was it a coyenant ? Ex. 21 : 3-8. 

8. Of what was it a type ? 

A type of the completion of our Saviour's work of redemption, of 
our new creation into a higher spiritual life, of the future rest 
and peace (Isa. 11 : 10) when man shall cease from work, as God 
did from His (Heb. 4 : 10). 

9. Is it still a type of this future rest ? Heb. 4 : 9. 

10. What joyful sound announced to the Israelites the be- 

ginning of the Sabbath ? Num. 10 : 10. Lev. 23 : 
1-3. 

11. What sound will announce to the world the begin- 

ning of the Millennial Sabbath ? 1 Thess. 4 : 16. 

12. What was permitted and what was required on the 

Israelitish Sabbath ? Ex. 16 : 25,30 ; 20 : 10, 11 ; 
Lev. 23 : 3 ; Num. 28 : 9, 10 ; Neh. 10 : 31 ; 13 : 15-23. 

13. What was required in the observance of the Sabbati- 

cal year ? Lev. 25 : 4-7. 

14. What was required in the observance of the year of 

Jubilee? Lev. 25 : 8-13. 

15. Of what were these requirements typical in the fu- 

ture promised Sabbath ? 

Of bodily and mental rest, when toil and strife are known no 
longer, for " the w^ork of righteousness shall be peace, and the ef- 
fect of righteousness, quietness and assurance forever." Isa. 
32 : 17. 

16. Which of the feasts of the seventh month combined 

all these types of rest and peace and joy ? Lev. 23 : 
33-43. 

17. What was required to keep the Sabbaths besides the 

people of Israel ? Lev. 25 : 3, 4. 

18. How were they punished for failing to let the land en- 

joy her Sabbaths ? 2 Chr. 36 : 20, 21. 

19. By whom had the sin and its punishment been fore- 

told ? Lev, 26 : 33-35. 



60 



THE CHURCH IN THE AVILDERNESS. 



20. By what captivity was this fulfi led, and how long did 

it continue ? Dan. 9 : 2. 
31. When Israel returned from the captivity, what solemn 

engagement was made to keep the laws of God? 

Neh. 9. 

22. Was the observance of the Sabbath included in tliis 

covenant ? 

23. Was the Sabbath observed by our Saviour and his 

disciples ? 

24. Do we keep the same Sabbath day ? 

25. What does our Sabbath commemorate in addition to 

that of the Jews ? 

26. How does the fact of an institution being both a sign 

and a type of holy things add to its sanctity ? 

The institution keeps that in mind, of which it is a sign, and that 
in mind of which it is a type; if the sign and the type are of 
hoi J things and both are remembered, the institution will be 
kept holy. 

27. How can this be applied to the Sabbath of the Israel- 

ites and to the Lord's Day of the Christians ? 

The Sabbath was 



A sign that God had finish- 
ed His work of creation. 
Gen. 2 : 1-3. 

A sign of Rest. 

A sign of the deliverance from 
Egypt, by Moses. 



A type of Christ's finishing 
His w^ork of redeeming the 
world. John 19 : 30, 31 

A type of Rest. 

A type of the deliverance from 
sin by Christ. 



The Lord's day is 



A sign of the resurrection of 
our Lord. John 20. 



A type of the resurrection of 
His people. 1 Cor. 15 : 13-20. 



28. What practical instructions may we gain from this 
lesson ? 

Among the Sabbath lessons is one from the word " Remember^'''' 
for in six days the Lord made heaven and earth and rested. 
Remember the holy rest of God, the perfect earth, the deliver- 
ance from Egypt, the Saviour's death. His finished work, the 
world's redemption. Look forward to the fulfillment of all 
Sabbath types, in the rest that remaineth for the people of 
God. 



THE CHURCH IX THE WILDERNESS. 61 

29. Where are the texts found that form the heading of 
this lesson ? 



LESSON TWENTY-SECOND. 

Numbers^ Chajpter 16. 
THE CONSPIBACY. 

" They envied Moses also in the camp, and Aaron, the saint 

oftheLordr 

1. \VTiat are the subjects of this chapter ? 

2. Who were the conspirators in the rebellion ? 

3. To which of the tribes did they belong ? 

4. What arrangement of the camp enabled them easily to 

concert this plan? Num, 2: 10; 3 : 29. 

5. What relation was Korah to Moses and Aaron ? 

6. From which son of Levi were they descended ? 

7. On what ground of inherited rights could Korah have 

founded his jealousy ? 

8. Whose right of choice did he deny ? ISTum. 4 : 1, 2, 

19; Heb. 5: 4. 

9. What sins were the cause of his conspiracy ? 

See heading. 

10. Who else joined in the conspiracy ? 

11. To whom did they present their complaint ? Num. 

16: 3. 

12. What truths and what falsehoods were contained 

in it ? 

To understand the expression, "All the congregation are holy," we 
must remember that we are still studying a period during the 
education of the Israelites, when they had not learned what we 
mean hy the word " holy." Their idea was, " set apart or sepa- 
rated." Even Korah's audacity could not have claimed personal 
holiness for the children of Israel. 

Holiness was taught them as separateness, cleanliness, and as 
purity. For instance, the first-horn were set apart as holy to the 



62 THE CHURCH IN THE V/IEDERNESS. 

Lord. A tribe was chosen for his service,— a family from the 
tribe, — an individual from the family ; — this individual was in- 
vested with separate powers, — clothed with a distinctive dress ; 
he underwent a purification from outward defilement ; was com- 
manded to offer a physically perfect animal, chosen from among 
the clean animals which had been carefully and by especial law 
separated from the unclean. Thus separateness, purity, perfec- 
tion, were required in both priest and sacrifice, and they were 
called " holy," and all this was ever enforced by the words of the 
Lord, given as a reason for these requirements, *'for I am holy." 
Another teaching associated sin, with (its consequences) death, 
with uncleanness and with certain forms of disease, such as lep- 
rosy. Freedom from these was understood to represent freedom 
from sin, without which a holy God could not be approached. Holi- 
ness thus gradually came to express separation from all that 
could offend God, and as the infinite purity of the Divine nature 
became more clearly understood, His purity being given as a 
reason for every requisitation, the true gospel meaning of holi- 
ness was finally developed, and the need of personal holiness 
made plain to all. David prays for this when ne exclaims, 
'' Create in me a clean heart, and renew a right spirit within 
me." 

13. What answer did Moses make to Korah ? 

14. What did he understand to be his ambition ? Num. 

16: 10. 

15. What did he propose to Korah as a test whether the 

Lord would permit him and his company to perform 
the duties of priests ? 

16. What is remarkable in the answer of Moses to the 

charges made against him ? 

That he asserts nothing for himself, but refers all decision to the 
Lord. 

17. Which of the conspirators did not go with Korah to 

speak to Moses ? 

18. 'What did Moses do in regard to them ? 

19. What was their answer, and what was insolent in its 

manner ? Num. 16 : 12, 18. 

20. What did they consider their especial grievance ? 

21. What was the meaning of the answer of Moses ? v. 

15 : compare 1 Sam. 12: 3, 4. 
See descriptions of Eastern despotic power, 1 Sam. 8: 10-18; 1 Kings 
12 : 14, and contrast the rule that Moses had exercised over the 
people. 



THE CHURCH IN THE WILDERNESS. 63 

They had charged Moses with self-aggiandizement and with a 
desire to be as a prince over the people of the Lord. Moses denies 
having in any way exercised such authority, or ever having aim- 
ed at so doing. A few references to the history of his receiving 
and exercising authority vrill prove his innocence. 

Ex. 4 : 1-17. His objections to being sent to Israel. 

Ex. 4 : 29, 31. His reception by them. 

Ex. 14 : 10-15. His encouragement of them, without reproach 
for their fears. 

Ex. 16 : 4-8. His teaching to them that their murmurings were 
against the Lord. 

Ex. 17 : 8-15. His praying for them, when they were fighting 
against Amalek. 

Ex. 20 : 18-22. His standing between them and the God they 
feared. 

Ex. 32 : 10-14. His pleading for their pardon instead of accept- 
ing the promises for himself. 

Ex. 40. His referring everything to the Lord, in the setting up of 
the tabernacle, and 

Lev. 8. In the consecration of Aaron and his sons to the priest- 
hood. 

Lev. 24 : 10-16; Num. 15 : 32-36. His referring all cases of dif- 
ficulty to the Lord. His meekness and humility in all the trials 
of the journey to Kadesh. His unparalleled patience and unself- 
ishness through the long rebellion that occurred there. 

All this shows how far from assuming the state and pomp of a 
prince, was the heart of " Moses, who was faithful in all his hoiise 
as a servant.'' 

22. Did Korah and his company venture to present them- 

selves before the Lord ? Num. 16 : 16-19. 

23. Of what kind of sin were they guilty ? Num. 15 : 

30, 31. 

24. Did Moses command Korah to come with his com- 

pany ? 

25. "Whose side did Korah's influence induce the people 

generally to join ? 

It is probable that a large portion of the congregation joined 
against Moses and Aaron. The desperation of the people must 
be considered; they had been turned back to die in the wilder- 
ness. This rebellion was undoubtedly an effort to usurp the 
power of both of their leaders, to reconstruct their government, 
and to control their own affairs from that time forward. 

26. How were toey suddenly reminded that the "Most 

High Go ruleth over the kingdom of men, and He 



64 THE CHURCH IN THE WILDERNESS. 

appointeth over it whomsoever He will ?'' Num. 
16 : 19. 

27. What sentence did He pronounce upon them all ? 

28. Did Moses and Aaron desire the destruction of the 

people ? 

29. To what duty were they, as always, faithful ? Num. 

16 : 22. 

30. Was their prayer answered, and in what way ? 

31. Did Dathan and Abiram still retain the same inso- 

lent bearing ? 

32. Who went to them ? 

33. Were the congregation warned of the coming judg- 

ment ? 

34. Did Dathan and Abiram remain unbelieving and re- 

bellious. 

The expression "came out and stood" indicates an unconcerned 
lounging manner as if they were a little interested to see what 
would happen.— 5w5A. 

35. What were then the words of Moses ? Num. 16 : 

28-30. 

36. What are the practical instructions of this lesson ? 

37. Where are the words found which form the heading ? 



LESSON TWENTY-THIED. 

JSfurribers, Chapter 16 : 23-50. 

JUDGMENTS. 

"The earth opened and swalloiced Dathan and covered the 
company of Abiram'' "My flesh tremhleth for fear of 
theCy and I am afraid of thy jiidgments'' 

1. What manifestations of the wrath of God followed 
the words of Moses ? Num. 16 : 31-35. 



Num. 


16 


: 26, 


jSTum. 


26 : 


11. 


Deut. 


11 


6. 



THE CHURCH IIS' THE WILDERNESS. 65 

2. Which one of the judgments was in answer to tlie 

words of Moses, " If the Lord make a new thing p 

This was "a new thing" as a punishment. (Fire, as an emblem 
of both the presence and the wrath of God was familiar to them.) 

3. What did Moses say this would prove to the people '? 

4. Could there be any doubt in the minds of those who 

witnessed the scene ? 

5. Who escaped from the judgment ? 

27,34. 

6. Were any of Korah's family spared ? 

7. What perished besides the people ? 

8. Against whom had the complaint of Dathan and 

Abiram been made ? Num. 16 : 13, 14. 

9. In what way did they so distort the truth as to make 

their statement a false one ? 

It was true that Moses had led them, that they were to die in the 
wilderness, that he had not brought them into Canaan. It was 
not true that he desired despotic power, nor that their punish- 
ment was his fault, nor that Egypt was to them a land of luxury. 
See contrast between Egypt and Canaan, Deut. 11 : 10-12. Water- 
ing by foot, refers to the mode of irrigation required by the de- 
pendence of the Egyptians on the overflowing of the Nile, in 
the place of rains, 

10. What part of tlie presumptuous sin did they commit 

in applying the Lord's description of the land of 
promise to the Egypt of their bondage ? Num. 15 : 
31 ; 16 : 13, 14. 

11. What remarkable justice was displayed in the man- 

ner of their punishment ? 

In answering this question, remember by Whom, through whom, 
and by what, they were punished. 

12. Did Korah perish with Dathan and Abiram ? 

13. In what did his sin differ from all the others ? 

14. What was the difference between the sin of "the 

men that appertained unto Korah," v. 32, and that 
of the hundred and fifty princes ? 

15. What are these last called ? mim. 16 : 38. 



66 THE CHURCH IN THE WILDERNESS. 

16. Had they any claim upon the priesthood ? 

17. Was their sin like that of Nadab and Abihu, or like 

that afterwards committed by Uzziah ? Lev. 10 : 1 ; 
2 Chron. 26 : 16. 

18. Were their sins alike presumptuous ? 

19. Was the fire that consumed them a part of the great 

convulsion of nature attending the earthquake, or a 
manifestation of the displeasure of the Lord from 
the tabernacle ? 

20. How was this a punishment peculiarly appropriate to 

their sin ? 

The sin was against the Lord and the holy ordinances of His wor- 
ship. The fire came from the Shekinah, crossed the holy place, 
and leaving Aaron unharmed, consumed those who had pre- 
sumed to unite in his appointed duties. 

21. How may we learn from the judgment of Korah, and 

of Nadab and Abihu, to apply the words found in 
James 2:10? 

22. How does St. Jude describe such sinners as Korah ? 

23. Did the descendants of Korah have part in the min- 

istrations of the sanctuary ? 1 Chron. 9 : 19. 

24. What was done with the two hundred and fifty cen- 

sers, and for what reason ? 

25. To whom was the charge committed ? Num. 16 : 37 ; 

4 : 16. 

It was the duty of Eleazar to take charge of the vessels of the 

sanctuary. 

26. What is the meaning of " memorial ?" 

A memorial, as the word is used in the .Bible, means something to 
call attention to the future as well as the past. Like the use of 
the word " ensampies " in 1 Cor. 10 : 11, 12, as warnings, of sin 
and punishment. 

27. In its use in the Bible how does it differ from " sign " 

or " token ?'' 
A sign is simply a signal or watchword, a direction or notice. 

28. Had the fearful judgments upon the conspirators sub- 

dued the spirit of rebellion ? 



THE CHURCH IN THE WILDERNESS. 67 

29. What was the new complaint ? 

30. Wliat silent appeal did Moses and Aaron make to 

the Lord ? Num. 16 : 42 ; Psa. 34 : 5. 

31. How were they answered ? Num. 16 : 42 ; Psa. 46 : 

1, 11. 

32. Where did they present themselves to hear the will 

of the Lord ? 

33. What was the sentence upon the people ? 

34. Was any warning given to them at this time ? 

35. How was the Avenger of the Lord " stayed ?" 

This atonemeot was not of expiation. The high priest, the cen- 
ser, the holy fire, and the incense upon it, with the ascending 
cloud of its hurning, were hastily carried between the dead and 
the living ; and mercy, not pardon, was vouchsafed to God's re- 
bellious children. Isa. 55 : 7. 

36. Where are the verses found that form the heading 

of this lesson ? 



LESSON TWENTY-FOUETH. 

Numbers^ Chapter 17. 

AARON. 

^No man taketh this honor unto himself hut he that is called 
of God, as was Aaron. 

1. Who was Aaron ? 

A descendant of Levi. The brother of Moses. The high priest 
of Israel. A type of Christ. 

2. What was his office in the tabernacle service ? 

3. How long had he held this office ? 

4. By whom was Aaron separated from the Levites for 

this work ? Ex. 28 : 1 : Heb. 5 : 4. 



68 THE CHURCH IN THE WILDERNESS. 

5. When was he solemnly consecrated, and by whom ? 

Lev. 8. 

6. What sign was given of the Lord's acceptance of 

him ? Lev. 9 : 23, 24. 

7. What were his chief duties ? Heb. 8:3; Lev. 24 : 

2-4 ; Ex. 30 : 7-9. 

8. What sacrifice could be oiTered only by him ? 

That of atonement. The yearly sacrifice, which was a type of the 
atonement for the world's sin. Other sacrifices, although in- 
cluding the idea of atoning sacrifices, were in many cases ap- 
pointed for sins of individuals, and showed the application of 
atoning blood. The great day of atonement typified the w^hole 
work of Christ, and was performed alone. Lev. 16 : 17. 

9. HoT^ was the work of Christ typified by the various 

ceremonies of that day? Lev. 16. 

The chief types were the sacrificed animals whose blood was taken 
within the veil, and the scape-goat which bore away the sins of 
the people. All the ceremonies were typical. xVaron in his priest- 
ly ofiace typified Christ, and was made ceremonially pure (verse 
4), for Christ is pure; then he was clothed in pure linen, a type 
of righteousness. 

He oftered the sacrifices, and carried the blood to the mercy- 
Beat, which was a type of the throne of God. Heb. 9 : 24-26. 

He carried the censer within the veil with the blood, and thus 
typified the intercession of Christ. Heb. 7 : 2.5. The atonement 
completed, he sent the scape-goat into the wilderness, thus 
showing the result of his work. Then he completed the day's 
duties clothed in his glorious garments. Ex. 28 : 2. 

From Heb. 9 : 28, we learn that his re-appearance to the people 
after his atoning work typified the second coming of our Lord, 
unto salvation. 

10. In what other particulars was Aaron and his priestly 

ofiice typical of Christ and of his work ? 

(See question seventh.) In all the sacrifices he offered, he typified 
Christ and His sacrifice. 

In his care of the candlestick, he typified Christ's care of His 
Church, whose members He says are the lights of the world. 
In offering incense, he typified the intercessory prayers of 
Christ. 

11. Did Christ ever perform the office of a high priest in 

the Temple at Jerusalem ? 

12. Where and how did He perform the office which was 



THE CHURCH IN THE WILDERNESS. 69 

typified by Aaron's work ? John 19 : 17, 18 ; Hcb. 
13 : 12; 9 : 24. 

13. Why could Aaron not be a perfect type of the Sav- 

iour ? Heb. 7 : 26, 27. 

14. What were Aaron's duties when the camp moved ? 

Num. 4:5 15. 

15. Are we told that he was ever unfaithful to his duties 

as a high priest ? 

16. On what ground then did the conspirators murmur 

against Aaron. Num. 16 : 3. 

17. By what miracle was the pre-eminence of his office 

finally determined ? Num. 17:8. 

18. Why was Aaron's name chosen instead of that of 

Moses, to represent the tribe of Levi ? 

The position of Moses had been estal3lished as recorded in Num. 
12 : 7, 8, and by the instantaneous destruction of those who per- 
ished in the opening of the ground. The miracle of the rods 
was to vindicate forever the right of Aaron and his family to the 
priesthood, a right which had not been defended as clearly as 
that of Moses, whose petition had been immediately answered. 
Num. 16 : 28-34. 

19. If the tribe of Levi was represented among the rods, 

how could their number be only twelve ? 

20. In what place of holy safety were the rods placed ? 

21. What position is intended by ''before the testi- 

mony ?" 

22. What was signified besides the literal meaning of 

those words ? Hab. 2 : 20. 

23. Whom was it the especial privilege of the friend of 

God (Ex. 33 : 11) to meet there? Ex. 25 : 22 ; 
Num. 7 : 89. 

24. How long were the rods left in the most holy place ? 

25. What was the appropriateness of the words " taber- 

nacle of witness," on this occasion ? 

26. What miraculous change was produced in Aaron's 

rod? 

27. To whom was the miracle displayed ? 

28. How did the people show that they were convinced 



70 THE CHURCH IN THE WILDERNESS. 

of Aaron's separation for the priesthood, and awed 
by the power of the Lord ? Num. 17 : 9, 13. 

29. Why was Aaron's rod preserved ? 

30. What is a *^ token " and with what word is it synony- 

mous ? Num. 16 : 38. 

31. Is Aaron's rod ever again mentioned in the history 

of Israel ? 

32. What state of feeHng was produced in the minds of 

the people by these repeated miracles ? 

It seems probable that the people feared an immediate execution 
of the sentence of Num. 14 : 28-30. 

33. How many of those who had refused to enter Canaan 

perished in sight of the land ? 



LESSON TWENTY-FIFTH. 

Numbers^ Chapter 18. 
THE SERVICE OF GIFT. 

*'He came not to he ministered unto, hut to minister.*' 

1. After Aaron had received the miraculous proof of his 

separation to the work of the ministry, what sign 
of the favor of the Lord was given him ? 

2. How had he been accustomed to receive the com- 

mands of the Lord ? 

Examine such texts as Lev. 8 : 1, 3, 36 ; Num. 2 : 1. 

3. Had the Lord ever spoken directly to him ? Ex. 4 : 

27 ; Lev. 10 : 8. 

4. Did the Lord on the occasion recorded in Exodus, 

exalt him to a position of honor, or make him an 
assistant to Moses ? Ex. 4 : 15, 16 ; 7 : 1. 

5. What were the circumstances of the occasion recorded 

in Leviticus ? 



THE CHURCH IN THE WIJLDEIIXESS. 71 

In Aaron's deep distress it seems as if the Lord reminded him of 
His presence, and enforced the words of Moses by the warning 
which He gave. Lev. 10 : 8-11. 

6. Wbat proofs can you find that both before and after 

his appointment to the priesthood he humbled him- 
self and became obedient to Moses ? Ex. 17 : 12 ; 
24 : 14, etc. 

7. What especial privileges did he share with Moses ? 

Ex. 24 : 9, 10 ; Lev. 9 : 23. 

8. What reason had Aaron for deep humility ? Deut. 

9: 20. 

9. Did he ever rebel against Moses, and under what cir- 

cumstances ? Num. 12 : 2. 

10. How is the imperfection of any human type of our 

Lord, shown by these sins of Aaron ? Heb. 7 : 
26-28. 

11. Why was an animal a more perfect type of our Lord's 

sinless sacrifice than a hunian being ? 1 Kings 8 : 
46 ; Prov. 20 : 9. 

12. What does this show in reference to human sacrifices ? 

13. Are they anywhere sanctioned in the Bible ? 

14. What commands are given against them ? Lev. 20 : 

2 ; Deut. 12 : 29-32. 

15. What part of the work of our Lord was always repre- 

sented by some person (being what is called a '^ per- 
sonal type ") ? 

That which required an exhihition of any intellectual power, snch 
as will, or of actions proceeding from the exercise of any such 
power. The high priest in his oflOlcial duties and Moses in his 
leadership, are examples. 

16. By which of Aaron's sons was the office of high priest 

continued ? 

17. What offices were held by the younger sons of Aaron ? 

18. What responsibility was placed upon him and them ? 

:N^um. 18 : 1, 5. 

19. What were the duties of the Levites, m regard to 

Aaron ? Num. 18:2. 

(See also for his descendants. 1 Chron. 23 : 28.) 



72 THE CHURCH IN THE WILDERNESS. 

20. Was this service for Aaron personally, or for the 

Lord ? Num. 18 : 6. 

21. How had the command that they should minister 

unto him, been previously given ? Num. 3 : 6-9. 

22. Who had the oversight of them ? JSTum 3 : 32. 

23. In whose place were the Levites taken for the service 

of the Lord ? Num. 3 : 45. 

24. What did the Lord call them ? Num. 18:6; 3:9. 

25. What did He call the office held by Aaron and his 

sons ? Num. 18 : 7, 

26. What feeling on Aaron's part typical of our Sayiour's 

work does this indicate ? Heb. 5 : 4, 5 ; John 10 : 
17, 18. 

27. Can you give any proofs of the devotion of Aaron's 

life to the will of the Lord ? Lev. 10:3; Num. 8 : 
1-3, etc. 

28. Where are the words found that form the heading of 

this lesson ? 



LESSON TWENTY. SIXTH. 

Helrews 3 : 1 ; 2 : 17 ; 4 : 4-16. 

OUR HIGH PRIEST, 

** We 7mm a great high priest, Jesus the Son of God** 

1. What is meant by Christ Jesus being the High Priest 

of our profession ? Heb. 3:1. 

2. What indicates His office in the name " Christ Jesus ?" 

3. How has He performed the chief duty of the Jewish 

high priest ? Heb. 2 : 17; 2 Cor. 5 : 14-21. 

4. Why are we told to " consider " the High Priest of 

our profession ? 

BecauGe He is worthy of the highest consideration and contempla- 
tion. In the first chapter of Hebrews, He is described as the 



THE CHURCH I:^^ THE WILDERNESS. 73 

Son of God; tlie manifestation of tlie Father's glory; as wor- 
shiped by angels; as entitled to a throne of righteousness, and 
as the Creator. In the second chapter, as taking our nature 
upon Him, that He might die for us and thus make reconcilia- 
tion. We are, therefore, told to " consider," or to think upon 
our High Priest. 

5, What is meant by ^^ Great Higli Priest" as applied to 

Christ ? 

The idea is that Jesus Christ, who Is passed into the heavens, is 
still our living High Priest, He who now holds this office in re- 
gard to us. 

The high priesthood was limited at first to the eldest sons of 
Aaron's family. After Aaron's death Eleazar received the of- 
fice (as Nadab perished for his impiety); from him the office 
passed to Eli, a descendant of Ithamar, Aaron's fourth son. In 
the days of Solomon it was restored to the family of Eleazar, 
and remained with them until the captivity. During the Asmon- 
ean government it was held by a private Levite family, and was 
often taken by violence, so that several high priests were some- 
times living at the same time, as in the time of our Saviour. Tibe- 
rius had made Valerius Gratus procurator of Judea. He displaced 
Annas, and gave the office to Ismael, a. d. 23, the following 
year to Eleazar, the next to Simon, the next to Caiaphas, the 
son-in-law of Annas. Caiaphas is said to have been " high 
priest that year," a. d. 26. While all the others retained the title, 
the acting one was called the "great high priest." The office, 
not the individual, was typical of Christ, so that the type was 
he who performed the work of reconciliation. 

6. Why is oui' Great High Priest called Jesus the Son of 

God? 

To show His di\dne nature, that His priesthood was not Leviti- 
cal, and having shown this to make it a reason for holding fast a 
profession which has such an High Priest. Our High Priest was 
not a descendant of Aaron. Heb. 5 : 10; 7 : 14, 15; Matt. 27 : 54; 
Heb. 7 : 28. 

7. To what is allusion roade in the expression, "that is 

passed into the heavens ?" Heb. 4 : 14. 

To the great day of atonement, when the high priest entered 
within the veil before the presence of the Lord in the most 
holy place. 

8, What did the Jewish- high priest take with him there 

as a ground of his intercession ? 
The blood of the sacrifice, which was a type of Christ. 

4 



74 THE CHURCH IN THE WILDERNESS. 

9. Wh}^ could he not have entered the holy of holies, 

which was a type of henvon, without this blood ? 

Heb. 9:7. It was the appointed way in which atonement was to 
be made. For the Israelites it was " the way, the truth, and the 
life." 

10. How did our Savioiir fuliill this type of entrance with- 

in the veil ? ^ Heb. 9 : 12. 

11. The blood of what sacrifice did He present ? 

That which lambs and goats had typified. 

12. For whose sins was our Great High Priest not obliged 

to fttone ? Heb. 7 : 26, 27. 

13. How was His a "greater and more perfect sacrifice ?" 

Heb. 9 : 13, 14. 

14. How often was the Jewish high priest obliged to offer 

atonement for the people ? 

Every year on the great day of atonement, and daily in the morn- 
ing and evening sacrifices, besides countless sacrifices on special 
occasions and for particular sins. 

15. Why were the sacrifices so often renewed? 

They were imperfect. Heb. 9: 7-10. 

16. What in our Saviour's one oflering shows its perfec- 

tion ? 

In the use of the word " perfection," not only moral qualifications, 
but entire fitness, is indicated. A perfection which filled every 
requirement of a sacrifice. His was a sacrifice pure, sinless, 
voluntarily ofi'ered, and which had been typified and promised 
for ages. It was offered by a sinless priest. It was God Him- 
self oflering Himself for the world He had made and loved. In a 
word the perfection of this offering is proved by its efficacy. 
It is accepted^ for us. Heb. 10 : 10. 

17. Why is the consideration of the character and work of 

our High Priest a reason for our holding fast our 
profession ? 

Rev. 5 : 12, 13. He is a Priest worth loving. There is a heaven 
worth gaining. *' Let us labor therefore to enter into that rest." 

18. What help does the priestly character of Christ give 

us ? 2 Cor. 5 : 17-21 ; Rom. 5 : 10 ; Heb. 4 : 15, 16. 



THE CHURCH IN THE WILDERNESS. 75 

19. What kind of sympathy can our High Priest have 

Avith us ? 

20. What exhortation is a natural result of this consider- 

ation of the character of our High Priest ? Heb. 4 : 
16. 

21. Why is our mercy-scat called a throne ? 

Because to Him who has shown mercy, is ever ascribed " the 
kingdom, the power and the glory." Heb. 1:3; Rev. 5 :6. His 
was a royal priesthood, typified by Melchizedec, the king and 
priest. 

22. Why a throne of grace ? 

23. For what are we to approach it ? 

24. Is there a difference between mercy and grace? 

In John 3 : 16 ; 1 John 4 : 9, 10, 16, we read of the mercy which is 
the cause of the grace being sent to us, and produced in us, so 
that we can find mercy. It is a circle of love. Mercy for the 
misery of men, sends grace through which their sins, the 
cause of their misery, may be removed. Mercy can be exercised 
towards the lower animals by God, Deut 25 : 4; Job. 38 :41; 
Jonah 4 : 11. Grace is only for man as an accountable being. 

25. Do we need both ? 

26. How are we to seek them ? 

27. What is meant by " boldly ?" 

28. Why may we come " boldly ?" 

29. When are we to come ? 

30. What is a '' time of need?" 

31. Where are the words found that form the heading of 

this lesson ? 

32. What are the six subjects of the lesson ? 

Ist. The meaning of the titles of our Lord, " Great High Priest," 

" Jesus, Son of God." 
2nd. Why he received these titles. 
3rd. The duties of Christ as our High Priest. 
4th. How and where performed. 
5th. What types their performance fulfilled. 
6th. How His work is applied to us and in us. 



76 THE CHURCH IN THE WELDERNESS. 

LESSON TWENTY. SEVENTH. 
Hebrews^ Chap, 5 : 1-10. 

OUR MERCIFUL AND FAITHFUL HIGH 
PRIEST. 

" Called of God as was Aaron.'*'' 

1. For what reason is a description given of the Aaronic 

priesthood ? Heb. 5 : 1-4. 

That by a careful exmination the superiority of the priesthood of 
Christ might be understood. 

2. From whom were the high priests taken ? 

3. For what purposes were they chosen ? 

4. What was the object of their service ? 

5. What three divisions were observed in the order of con- 

secration ? 

Ex. 29 : 4, washing. Ex. 29 : 5, 6, clothing. Ex. 29 : 7, anointing. 
Lev. 8 : 5-12. 

6. Which one indicated purity ? Psa. 51 : 2. 

7. Which one indicated a putting on of righteousness ? 

Psa. 132: 9, 16. 

8. Which one indicated the anointing by the Holy 

Spirit for the work of the ministry ? Isa. 61 : 1 ; 
Dan. 9 : 24. 

9. Thus '' ordained," what was the high priest prepared 

to do? Heb. 5:1. 

Read Lev. 8. After the consecration, the sin offering was sacrifi- 
ced (v. 14); this was for especial and personal sins. Then the 
burnt offering (v. 18), which was for the general api>lication of 
sacrifice to the consecrated persons. Then the ram of consecra- 
tion was slain, by whose blood they were again set apart for holy 
duties (v. 23). By the touching of the ear, the hand, and the 
foot, was signified the consecration of the ear to hear the words 
of the Lord, of the hand to work for Him, of the foot to walk in 
His ways. 

The idea seems to be the entire conoecration as neccessary to 
an acceptable performance of His work. 



THE CHURCH IN THE WILDERNESS. 77 

10. What feeling was the consideration of his own infirmi- 

ties to produce in him ? 

11. How would this consideration and its result give 

earnestness to his service ? 

12. By what authority w^as the office taken ? 

13. What is now meant by being called of God, and how 

is this different from the call of Aaron ? 

Aaron was called by name ; the call now is internal. 

• 

14. By wfiom was Christ called to the office of high 

priest ? 

15. Was Christ called as was Aaron? Heb. 5 : 10; 10: 7. 

16. How was Christ anointed ? Matt. 3 : 16-17. 

17. How could the priestly office be a glory to Christ ? 

It was through the taking of the priestly office that Christ offered 
His atoning sacrifice. He displayed to angels and to men, the 
work of redemption. See Eph. 1 : 17-23; 3 : 17-21; Acts 3 : 13. 

18. Was the order of Christ's priesthood the same as 

Aaron's ? Heb. 5 : 6. 

19. Why was the order or kind of priesthood held by 

Christ more truly typified by Melchisedec ? 
Not a priest by descent, a priest of a royal line. 

20. Which of the qualifications of a high priest is Christ 

shown to have possessed ? Heb. 4:15; 5 : 1, 10, etc. 

21. What is meant by '' in the days of his flesh ?" 

22. What period of his suffering is referred to ? 

23. What was the human cry and prayer then offered ? 

This seems to refer to the agony in Gethsemane, and to the suffer- 
ing on the cross. " Strong crying " indicates intensity of agony. 
It was permitted to His human nature to suffer to the extent of 
possibility. 

24. Was the prayer literally answered? Luke 22: 43. 

25. Why was Jesus, the Son of God required to bear this 

^suffering of death ? Heb. 5:8; 9 : 28, 

,26. What obedience could have been necessary for Him to 

learn ? 

Christ's learning obedience, means His experiencing a submission 
to the conditions of humanity. "He became obedient to the 



78 THE CHURCH IN THE WILDERNESS. 

death of the cross, " means that He experienced all its sufferings. 
More than bodily pain, even every form of spiritual suftering, 
even the despair of one who has no hope. 

27. Does the expression " being made perfect" refer to 

moral character or to His official work ? 

28. What does tliis perfection enable Him to become ? 

An all-sufficient Saviour. He knew our lost condition ; He felt our 
sorrows ; He offered a complete sacrifice ; He made a perfect in- 
terces^on. To be a perfect mediator, the knowledge of the na- 
tures of both God and man was necessary. Our Sa-^our possess- 
ed both natures. As man he had a human life to sacrifice ; as 
God, He had the power to sacrifice it. The sinless one offered a 
pure offering. The Lord of Glory could lay down His life and 
take it again. 

29. Would there have been any efficacy in the long series 

of sacrifices if the antitype had failed to perfect the 
work ? 

30. To whom did He become the author of salvation? 

Heb. 5 : 9. 

31. How only can true faith be proved ? 

32. What obedience is required of those who have faith? 

Rom. 10: 9, 10. 

33. What is required of those who have not faith ? Rom. 

10; 13-18; John 7 : 17. 

34. Where are the words found that form the heading of 

the lesson ? 



LESSON TWENTY-EIGHTH. 

Hebrews 5 : 10 ; 7 : 1-26. 
OUR HIGH PRIEST AND OUR KINO. 

^'Called of God an high priest after the order of Melchisedec*' 

1. What is meant by " order " of Melchisedec ? 

2. What is the meaning of the name ? Heb. 7 : 2. 



THE CHURCH IN THE WILDERNESS. 



79 



3. What is the meaning of Salem ? 

'in the meaning of these names is prefigured the distinguishing 
characteristics of Christ's reign as Messiah. Examine Isa. 9 : 6, 
7; 32 : 1, 2; Jer. 23 : 6; Zech. 9 : 9; John 12 : 12-15. 

4. What city is supposed to be meant by Salem? Psa.76:2. 

5. What were the two royal titles of Melchisedec ? 
6 What is said of his priesthood ? 

7. By what authority must he have received his office ? 

Heb. 5 : 4. 
His authority must have been given hy God. He was Probably an 
anointed prince of a tribe among whom the worship of the true 
God had been preserved. 

8. How long did he live before the institution of the 

Levitical priesthood ? 

9. What priestly acts did Melchisedec exercise in regard 

to Abraham ? Heb. 7 : 4, 6. 

10. What in his receiving tithes proves an official posi- 

tion ? , ^ . 1 

11. Does the account of him refer to his natural or official 

life ? Heb. 7 : 3. 
To his office as priest, which like that of Christ Jesus was not (as 
that of the Levites) an inherited right, nor one that ceased at a 
certain age. His was an independent priesthood. 

12. What comparison is instituted between Melchisedec 

and Abraham ? Heb. 7:4. 

13. In this comparison, does ^''better" (verse 7) refer to 

character or official position ? 

14. What difference officially existed between Melchisedec 

and Abraham ? 

15 Which one is proved to be the '' better V 

16 What difference is shown between the official posi- 

tion of Melchisedec and that of the Levitical priest- 
hood, of which Abraham was the ancestor ? 
The argument is simply this: -although the Levitical priests^^^^^^^ 
right to receive tithes, one greater than they gfJ^/^^J^^*^ ^^^. 
chisedec, thus proving his superiority over both Abraham and 

'^ThtSttod of Melchisedec was made lil.e to that held by 



80 THE CHURCH IN THE WILDERNESS. 

the Son of God, therefore Christ was greater than any Levitical 
high priest. 

17. What imj)erfection existed in the office of the Leviti- 

cal high priest, as a type of Christ^s office, ^hich 
did not exist in that of Melchisedec ? Heb. 7:8; 
23-26. 

It descended from father to son. The priesthood of Melchisedec 
began and ended with himself. 

18. How is Christ's priesthood like that of Melchisedec ? 

As a priest he stood alone (the only priest of Judah's tribe.) His 
priesthood remains with Him, He ever liveth to make interces- 
sion. 

19. What negative likeness existed ? Heb. 7 : 14, 15. 

20. What likeness is in the mysterious words, " abideth 

a priest continually V 

Wliatever may be meant in regai:d to Melchizedec, the inference 
we are intended to draw is, that of eternal duration. For that 
reason He can save to the uttermost, because He ever liveth to 
intercede. 

21. What is the only termination of Christ's priesthood ? 

The accomplishment of its work. The redemption of those for 
whom He died. 

22. Will the effects of His priestly work ever terminate ? 

Kev. 1 : 4-8. 

23. What type of Christ, in some particulars like Melchis- 

edec, appeared between him and the coming of 
Christ ? 

24. In what respects was David like Melchisedec and a 

typeof Chri t? 1 Sam. 5 : 5. 

25. What prophecies refer to Christ as a King of right- 

eousness and of peace ? 

(See note on question 3.) 

26. Where does David clearljr prophesy that the expected 

Messiah would be a king ? Psa. 24 : 7-10. 

27. From what tribe was it prophesied that He would 

descend? 



THE CHURCH IN THE WILDERNESS. 81 

28. At what time was it prophesied that He would set up 

His kingdom ? Dan. 2 : 44. 

In the days of the kings to whom Dauiel referred. The Roman 
power was at its height when Christ's kingdom was " set up " on 
the earth. 

29. In what town was it prophesied that He would be 

born ? Micah 5:2. 

30. Were these prophecies fulfilled ? 

31. Did Christ " set up" a kingdom, or reign upon earth ? 

Col. 1:13; 1 Peter 2:9; Matt. 20 : 1 ; 25 : 14. 

32. Was this only a spiritual kingdom ? 

The words, "kingdom of heaven," are used to denote the entire 
duration of the Messiah's reign. In its beginning, in its continu- 
ance, and in its final glory. Outwardly, as the visible church; 
Inwardly, as the invisible. Wherever he reigns, is His kingdom. 
The expression was familiar to. the Jews, Micah 4:8; Isa. 32 : 1, 
and represented to them the glorious and peaceful reign of their 
King Messiah, the restoration of their national power, and all 
that is now expected in the second coming of our Lord. 

In this connection examine the question of the Pharisees, 
Luke 17 : 20. Christ says, the setting up of his kingdom was not 
to be with outward show or observation. It had come and had 
been set up, and they had not known it. In verse 21, He says, 
"It is within you," meaning either in their hearts, or among 
them. St. Paul in Kom. 14 : 17, gives the same idea, that its ex- 
istence is known by the exhibition of spiritual gifts. 

t 

33. What are those called who are subjects of the absent 

• King ? 

34. What two classes of the members of His church are 

recognized in the parables ? 

35. How are they known to Him, and how are they known 

to the world ? 

36. How long will the two classes of His subjects remain 

undivided ? 

37. What are they commanded to do during His absence ? 

John 15 : 4-10. 

38. What petitions are they commanded to offer in refer- 

ence to His kingdom, and if the kingdom already 
exists, what does this mean? Rev. 11 : 15; Psa. 
67 : 2 ; Dan. 7 : 14, 27. 
4^ 



82 THE CHURCH IN THE WILDERNESS. 

39. What two aspects of Christ our King are thus pre- 

sented to us ? Phil. 2 : 8 ; 1 Tim. 6 : 14-16 ; Rev. 
15 : 3, 4 ; 1 : 0, 7. 

40. Under what two divisions of Christ's work as Medi- 

ator have we now considered Him ? 

41. Which division of Christ's work have we previously- 

studied ? 

A type is a prophecy. We have studied Christ Jesus in the Old 
Testament types. 



LESSOR TWENTY-NINTH. 

PROPHET— PRIEST— KING. 

**1 am He that liveth and was dead ; and heJiold I am alive 
for evermore, Amen ; and have the keys of hell and death" 

1. What are the three divisions of Christ's mediatorial 

work revealed to us in Holy Scripture ? 

Prophet— K2iit. 16 : 21; John 14 : 29. Priest— V&2i, 110 : 4; Heh. 3:1. 
King—Vs2i. 45 : 6; Dan. 2 : 44; Heb. 8 : 1; 1 Tim. 6 : 13-16. 

2. Under which division was salvation first revealed to 

the world ? 

As Prophet— Gen. 3 : 15. 

3. Under which division was it procured for the world ? 

As Priest— Heb. 9 : 11, 12 ; 10 : 10. 

4. Under which division is it applied to the world ? 

As King— Isa. 32 : 1, 2, 17, 18; Jar. 23 : 5-8; Matt. 24 : 14; Heb. 4 : 16; 
Rev. 11 : 15-17. Now is the kingdom in the hearts of His 
people. All nature will finally acknowledge His reign; see Isa* 
35. It is from the throne that 'we find mercy and grace. 

5. That mediation might be perfect what was necessary 

in each of these parts of the Mediator's work ? Heb. 
2 : 10, 11 ; 5 : 9. 

Perfection. 



THE CHURCH IN THE WILDERNESS. 83 

6. How only could a Mediator be found possessing the 

necessary perfection ? Ileb. 2 : 15-18 ; 7 : 22-25. 

In considering the. subject, remember that a perfect Mediator must 
perfectly understand the natures of the persons between whom 
he is to mediate, and the nature of the offense for which lie is to 
mediate, and the nature of the penalty which his mediation is to 
prevent. 

7. Could any man^ even if sinless, have fulfilled tlie^e 

necessities ? Job 9 : 32, 33. 

8. Who alone was entirely qualified for this work ? John 

1 : 14, 29. 

9. In the work of Christ as Prophet, how are the two 

natures displayed ? 

As God, He appointed a system of types, teaching that without 
shedding of blood there is no remission of sins. As God-Man 
He fulfilled these types. So proving that He was the Author as 
He is the finisher of our faith. 

10. In the work of Christ as Priest, how are the two na- 
tures displayed ? 

As man pG\^sessing a lif e whicb He could sacrifice. Matt. 20:28; 
Phil. 2:7, 8. 

As God possessing a power which enabled Him to sacrifice it. 
John 10 : 18 ; 18 : 4-11 ; 19 : 28-30. 

As man bearing the burden of sin. Isa. 53:4, 5; 2 Cor. 5:21. 

As God offering a sinless atonement. 1 Peter 2: 21-24. 

As man obedient unto death. Phil. 2:8. 

As God rising in triumph from the tomb. Matt. 28: 1-7. 

As man knowing the woe of one forsaken by God. Matt. 
27:46. 

As God ever living to intercede. Matt. 28: 20; Heb. 7: 25. 

11. In the work of Christ as King, how are the two na- 

tures displayed ? 

As man He established His kingdom among His enemies. Matt. 
10:16-39. 

As God He forbade His servants to fight for its continuance. 
Johnl8:10, 11, 36. 

As man He arranged laws, plans, and gave directions to His 
subjects. Matt. 5-7, 10, etc. 

As God He promised and gave spiritual helps in following 
them. Matt. 10: 19, 20; 28: 19, 20; John 14, etc. 

As man He stood upon the earth and told His people of His 
departure and of His return. John 14: 3, 2S 



84 THE CliUilCII IN THE WILDERNESS. 

As God He ascended into heaven and a cloud received Ilira 
out of their sight. Acts 1:9. 

"Being made perfect He became the author of eternal salva- 
tion unto all them that obey Him." 

12. Where are the words found that form the heading c)f 
this lesson ? 

For a very clear exposition of this subject see Kitto's Bible Dic- 
* tionary, article Mediator. In it occurs the following passage: 

" Such then is the work of Christ's mediatorship— salvation re- 
vealed by Him as prophet, procured by Him as priest, and ap- 
plied by Him as king, the work of the whole person wherein 
both natures are engaged." 



LESSON THIETIETH. 

Nur)ibeTS^ Chapter 19. 

THE RED HEIFER. 

*The last enemy that shall he destroyed is death.'' *' Jesus 
Christ icho hath abolished death and hath brought life 
and immortality to light through the gospel. 

The subject of this chapter presents many difficulties to the Bible 
student, and the lesson will require close attention. Two divisions of 
the subject must be kept distinctly before the mind. First, why this 
last sacrifice was necessary to complete the system of typical rites. 
Second, how this ceremony emphatically did so. 

1. For what purpose was the burning of the red heifer 

appointed? jSTum 19 : 9. 

2. How did sin enter into this world ? 

3. What are we taught is both the consequence and the 

penalty of sin ? Eom. 6 : 23. 

4. How is it said that death entered the world ? Rom. 

5:12. 

If animals had died before the creation of Adam, and if Adam were 
created subject to the death of the body, as we learn from the 
prohibition in reference to the tree of life, we must ask what 
death was the consequence of Adam's sin ? 



THE CHURCH IN THE V/ILDERNESS. 85 

We read in the Scriptures of three kinds of death, in all of 
them the idea of separation is clearly included. 

Natural deaths which is the separation of soul and body, and 
the type of every other death. We read of this in such texts as 
the following: " In Adam all die," " after my flesh," " gave up 
the ghost." 

Moral death. This is the consequence of sin, and is exempli- 
fied as a disease — leprosy— which begins unsuspected, but which 
spreads through, and if not cured, destroys the whole body. This 
disease required the separation of the diseased person from the 
holy and the clean. We read of this moral death in such texts 
as " de'ad in trespasses and sin." 

Eternal death. This is separation from God, and is the real 
curse of sin. Without sin "natural death" might have been 
known to us only as a change of state, or sinless man might have 
eaten of the tree of life and lived forever, that is, his body might 
have become immortal. See Gen. 3:22; Rev. 2:7; 22:2. 

We can only conjecture, however, what might have been. 

We know that through Adam's sin a threefold death was en- 
tailed upon us, and removed only by Him, who conquered death, 
in whom was life, and through whom v/e are united to the Di- 
vine life. 

5. Why could an Is aelite readily understand tlie reason 

that there was a legal uncleanness from contact 

wih death ? 

Death and sin were so associated in the minds of the Israelites, 
that one would always suggest the other. They were taught to 
regard the death of the body, as part of the curse of sin. 

6. How had the Israelites been taught the atonement 

for sin, and the necessity for each individual to 
•place his sins' upon the victim ? Lev. 17 : 11 ; 1:4, 
and all of chapters 4 and 16. 

7. What did the sinless sacrifice represent to each Israel- 

ite ? 

One laden with sins, that were not his own, giving his life in the 
stead of the sinner. 

8. If, after the atoning sacrifice, an Israelite felt himself 

forgiven and saved from death (eternal), what more 

would he need that he might live in the fear of the 

Lord ? Lev. 20:7. 

Lev. 19:2— Purification from sin, holiness. What we know as sanc- 
tification. 



86 THE CHURCH IN THE WILDERNESS. 

9. What disease typified to the Israelites the loathsome- 
ness, defilement, the sj^reading and result of sin ? 

10. What only cured leprosy ? 

We have no account of any means of cure for deep-seated leprosy, 
except through the direct interposition of God. It seemed in- 
tended as a type of sin, infecting tlie whole heing of man. 

11. What ceremonies in the cure of the leper typified 

purification from the disease of sin ? lev. 14 : 1-9, 
49-53. 

We have so far in the typical ceremonies learned the penalty of 
sin removed, and the defilement of sin removed, therefore 

12. What only remained to be added to the ceremonies 

to render the system complete ? 

A means of purification from the defilement consequent upon acci- 
dental or necessary association with sin, which was typified to 
the Israelites by contact with a dead body. 

13. Why then was the ceremony of the burning of the 

red heifer appropriately the last sacrifice appointed 

by the law ? 

In considering this subject, remember the atonement of sin itself, 
and why it w^as needed, then the representation of the power of 
sin in corrupting life and separating from God, and last its in- 
evitable result. 

14. For what was the water of purification which was 

made from its ashes, to be used ? 

15. Why was it appropriate that the h'eifer should be of 

a red color ? 

Among the reasons given, the following seem to me worthy of 
note. Red, was a well-known type of sin. This ofi'ering being 
for purification from the defilement of death— the consequence 
of sin — was appropriately of this color. 

Another is, that red is the color of blood, and in blood is life, 
therefore it was appropriate that this offering should remind of 
the Life that was sacrificed for man that eternal life might be 
given to man. 

16. Why must it be without spot or blemish ? 

Whatever typified Christ must be pure. 

17. Why an animal on which had never come a yoke ? 



THE CHURCH IX THE WILDERNESS. 87 

A yoke is ever a type of forced servitude. Our Lord knew no yoke 
of sin or bondage. 

18. WliY were ashes of the animal to be used instead of 

the blood ? 

There have been many reasons given for this. The ashes have 
been called " the incorruptible residuum of the sin-offering, well 
fitted for an antidote for the corruption of death." It has been 
said that ashes were typical of immortality. We certainly know 

- ashes as possessing gi-eat cleansing properties, and also that in 
the form of ashes the sacrifice could easily be preserved, and 
whenever necessary could be mixed with the water. The Jews 
say that these ashes have only been made nine times; that they 
will be made once more by the King Messiah. 

19. In what respects did this sacrifice differ from that 

of the sin-offering ? 

Compare with Lev. 4, and note that it was wholly burned outside 
of the camp. 

20. What was %o be burned with the heifer ? Num. 19:6. 

21. Of what then were the ashes composed? 
32. With what were the ashes to be mixed ? 

23. Of what is running or living water an emblem ? 

24. What typical ingredients were thus combined in this 

water of purification ? 

Ashes, type of immortality, or of the cleansing power of the ex- 
piatory sacrifice. 

Cedar, kingly power. 

Hyssop, humility. 

Scarlet wool, the sign of life, vitality. 

Water, type of the Holy Spirit. 

Hengstenberg says: "In the cedar and the hyssop, ooth the 
divine qualities are represented, which are exercised in the 
atonement and forgiveness of sin. His majesty, which gives the 
right and power. His lowliness and compassionate love, which 
insures the will. The scarlet represents the object with refer- 
ence to which both these divine qualities are exercised, the oc- 
casion for which they are displayed." 

In the combination, whatever significance we may see in the 
ingredients, we see a typical purifier, for a typical uncleanness, 
from a typical defilement. 

25. What was the water of separation called, and how 

was it to be applied to individuals ? Num. 19 : 9, 
13, 18. 



88 THE CHURCH IN THE WILDERNESS. 

26. How does the proj^liet Zechariah announce the gos- 

pel blessing? Zech. 13 : 1. 

He calls it a fountain for sin and uDcleanneBS, thus combining its 
power for both justification and sanctification just as suggested 
by the typical water of purification. See Num. 19 : 9 — purifica- 
tion for sin, and separation from uncleanness. 

27. What application of this type is made in the Book 

of Hebrews? Heb. 9 : 13, 14. 

28. Why was the heifer burned outside of the camp ? 

It was typically laden with the uncleanness of the people, who 
through their legal or typical defilement were separated from 
the people of God. 

29. Why was this means of purification particularly needed 

at this time by the people of Israel ? 
This appointment probably took place at Kadesh after the plague. 

80. What are Christ's own words in reference to His 

power over death ? 

81. What great comfort can a Christian find in the study 

of this subject ? 
32. Where are the words found that form the heading 
of the lesson, and what are their appropriateness in 
this connection ? 



LESSON THIETY-FIEST. 

Numbers^ Chapter 20 : 1-14. 

KADESH. 

*'Talce Jieed, lest there he in any of you an evil heart of unbe- 
lief in departing from the living God.'* 

1. How many years are supposed to have elapsed be- 
tween the circumstances recorded at Kadesh, and 
those of this chapter ? Num. 32 : 8, 13. 



THE CHURCH IN THE WILDERNESS. 89 

2. How had the intermediate years been spent ? Ex- 

amine Num. 33. 

The life of the Israelites during the years they spent in Arabia, 
was nomadic, like that of the Bedouin tribes, who exhibit pic- 
tures to us now of those early days. The stations that arc m in- 
tioned may be those of the location of the tabernacle, around 
which as a centre it is probable the tribes of Israel wandered. 
hU-ing in tents, cultivating the ground temporarily, and as food 
or water failed moving to another place, becoming inhabitants 
of the desert, we can imagine them, enjoying what it produced 
of good, and suffering from what it failed to give them, just as 
the Arabs now do. During all this period we ^now that Moses 
and Aaron labored faithfully to Improve their religious and 
moral condition. Of their influeitce upon the generation who 
died in the wilderness we are not told. In regard to the next 
generation we find this commendation, " And Israel served the 
Lord all the days of Joshua, and all the days of the elders that 
overlived Joshua, and v.^hich had known all the works of the 
Lord that He had done for Israel." 

3. What is the Arabic name of the scene of their wilder- 

ness life ? 

4. What short account did Moses give of this time ? 

Deut. 2 : 14, 15, 

5. Where are the names of the stations recorded ? 

6. From what station did the Israelites come to Kadesh ? 

Num. 33 : 36. 

7. In what year and month was this ? Compare IsTum, 

33 : 38 and 20 : 1, 28. 

8. What emphasis is given in ISTum. 20 : 1, which shows 

this journey to Kadesh was of a more important na- 
ture than their previous wanderings ? 

9. What great event occurred at Kadesh, and was the 

tabernacle erected there ? 

10. Who was Miriam, and what was her position among 

the Israelites ? Ex. 15 : 20. 

11. If she were twelve years old at the time of the rescue 

of Moses, how long did she live ? 

12. Is any mourning for Miriam recorded, and do you 
know any Jewish traditions about her ? 

Josephus says, she was mourned thirty days, and that she was 



90 THE CHURCH IN THE WILDERNESS. 

the wife of Hur, and consequently the grandmother of Bazaleel. 
Ex. 35 : 30. Eusebiiis says that her sepulchre at Kadesh could 
be seen in his day. 

13. What is the next important event recorded ? Num. 

20 : 2, 3. 

14. To what judgments did the people refer in verse 3 ? 

15. What circumstances rendered the conduct of the peo- 

ple peculiarly trying to Moses and Aaron ? 

16. What is meant by " chode with Moses," and how did 

they reproach him ? 

17. What did the '' Saviours of Israel, these typical days- 

men," do for the people ? 

18. How was their silent prayer answered ? 

19. How did this command of the Lord differ from that 

given in Horeb. Ex. 17. 

20. How did the obedience of Moses to this command 

differ from his obedience there ? 

21. Did the promise of the Lord fail the Israelites, al 

though Moses did not obey him perfectly ? 

22. What did Samuel say to Saul about obedience ? 1 

Sam. 13 : 10-14 ; 15 : 10-23. 

23. What did Moses tell the Israelites on the same sub- 

ject ? Deut. 11 : 27. 

24. What reproof was given to Moses and Aaron by the 

Lord ? Num. 20 : 12. 

25. Does our Lord still expect especial virtues from those 

who have enjoyed especial privileges ? Luke 12 : 48. 

26. How was this taught the Israelites by Isaiah in the 

song of the vineyard ? Isa. 5 : 1-7. 

27. Did Moses ever plead with the Lord for a repeal of 

the sentence upon him ? Deut. 3 : 23-27. 

28. Was the punishment removed ? 

29. What great privilege was accorded to Moses at the 

time of his death ? Deut. 34 : 6. 

30. What privilege was permitted to Moses nearly fifteen 

hundred years after his death ? Matt. 17 : 3. 



THE CHURCH IN THE WILDERNESS. 91 

31. Which one of the Apostles entreated the Lord to re- 

in, ve a trial from him ? 2 Cor. 12 : 8, 9. 

32. How was he answered ? 

33. AVhat may we learn from this in reference to answers 

to prayer ? 

34. What may we learn in reference to the sufferings of 

those whom our Lord loves ? Psa. 99 : 8. 

35. In the fact of Moses not being permitted to lead the 

Israelites to Canaan, what seems to be typified? 
Heb. 7 : 19; 10 : 1 ; Rom. 8:3. 

36. How did St. Paul explain it to the church at Galatia ? 

Gal. 3 : 24. 

37. What may we learn from the multitude of types that 

represented our Saviour and His work for us ? 

38. Where are the words found that form the heading of 

this lesson ? 



LESSON THIETT-SECOND. 
Numbers^ Cha/pter 20 : 14-21. 

EDOM. 

*They wandered in the wilderness in a solitary way^ tJiey 
found no city to dwell in," 

1. What name was given to Kadesh from the circum- 

stance that occurred there ? 

2. What are the meanings of Kadesh-barnea and Ka 

desh-meribah ? 

3. What preparation was made by Moses for the con- 

tinuance of the journey ? Num. 20 : 14. 

4. By whose authority was this done ? Deut. 2 : 1. 

5. Where was Edom, and from whom was its name de- 

rived ? Gen. 36 : 8. 
Edom was a tract of elevated land extending from the Dead Sea 



92 THE CHURCH IN THE WILDERNESS. 

on the north, to the gulf of Acabah on the south, on which were 
its two seaports, Elath and Ezion-geber. It was about one hun- 
dred miles in length. On the west its boundary was the desert 
of Zin, or more definitely the valley of the Axabah, from which 
the rugged mountains of Seir or Edom rose. On the east the 
boundaries were less definite, depending somewhat upon the 
ability of the Edomites to resist the incursions of neighboring 
tribes. 

The capitals of this territory of mountains and valleys and 
desert, were Bozrah on the northeast and Petra at the base of 
Mount Hor. Burckhardt, a modern traveler, who visited this 
region, mentions that among the few wadys which traverse it 
from west to east one only— the Gheoryr — furnishes an entrance 
possible for a hostile force. This may have been the highway 
through which Moses desired to lead the Israelites, instead of 
following the valley El Araba to the south, and turning to the 
east at the head of the gulf of Acabah. 

6. For whom did Moses ask the favor of a passage 

across the kingdom of Edom, and with what pro- 
priety did he do this ? Numb. 20 : 14. 

7. What answer did he receive ? 

8. Of what incident in the life of their fathers, may Mo- 

ses have intended to remind the king of Edom by 
using the term '' thy brother Israel ?" Gen 33. 

9. What state of mind was shown by the king of Edom, 

and how did his conduct strongly contrast with 
Esau's treatment of his brother ? Gen 33:4; Num. 
20 : 18. 

10. By whora did Moses say that Israel had been led to 

this place ? 

11. Who was this angel guide ? Ex. 14 : 19, 24. 

12. Was the angel guide of the Israelites the same Being 

who had changed the name of Jacob at Penuel ? 
Ex. 3 : 16, 17; Gen. 32 : 28, 30. 

13. What may we learn of the condition of Edom from 

the message sent by Moses ? 

The message is addressed to the king of a country, in which there 
were cultivated fields, which would be injured by the passage of 
the hosts of Israel. The fields as distinct from the vineyards, tell 
of divisions and of landmarks. The vineyards tell of the culti- 
vation of the vine. The mention of the king's highway, shows 
that roads existed adapted to the passage of a large army. 



THE CHURCH IN THE WLLDERNESS. 93 

14. What promise of its fertility was given to Esau in 

the blosing of Isaac ? Gen. 27 : 39. 

15. What do we know of its pride and power ? Jer. 49 : 

16 ; Obad. 3, 4, 

16. What is said of the wisdom of the people of Edom ? 
■ Obad. 8, 9 ; Jer. 49 : 7. 

17. What is said of their mode of building and of their 

cities ? Amos 1 : 13 ; Ez. 35 : 4 ; Jer. 49 : 13, 16. 

18. What ruins have been discovered of the ancient cities 

of Edom? 

The most interesting of these cities is Petra, which is described in 
the travels of La Borde and of Stevens. 

19. From what book in the Bible do we learn the advance 

in science made by the Arabians before the time of 
the Exodus ? 

See note. 

20. What connection can be traced between some of the 

characters of that book and the Edomites ? Gen. 
36 : 10, 11 ; Job. 4 : 1. 

21. If this connection is correct, which of Job's friends 

gives us a specimen of the literary attainments of 

the Edomites ? 

It will not he irrelevant in this place to refer to the Book of Job, 
which is by some Bible students thought to contain a history 
not very remote from the period of the Exodus. The land of 
Edom and the land of Uz are placed together in Lam. 4 : 21, and 
among the friends of Job we find the name of at least one de- 
scendant of Esau. In Gen. 46 : 13, Job— perhaps the hero of the 
poem — is mentioned as the third son of Issachar, therefore a 
grandson of Jacob. From Gen. 36 : 10, we learn that Eliphaz 
was the son of Esau, and that his son was called Teman— which 
may give some clue to Eliphaz the Temanite, the friend of Job. 
Eliphaz is spoken of as contemporary with aged men. As the 
nephew of Jacob, he would be older than Job, the grandson. 
*' Elihu the Buzite, of the kindred of Ram, Job 32 ; 2, may be 
traced back to Abraham's brother Nahor, among whose descend- 
ants we find Buz and Aram, Gen. 22 : 21. He is spoken of as 
younger. Job 32 : 4. Bildad the Shuite, may have been a de- 
scendant of Shuah (Gen. 25 : 2), who was among those sent by 
Abraham into the east country to separate them from Isaac. 
Zophar the Naamathite, if so called from coming from the city 



94 THE CHURCH IN THE WILDERNESS. 

of Naamah, dwelt near the borders of Edora; see Josh. 15 : 1, 
21, 41. 

La Borde in his travels through Arabia Petrea says : " The 
great wealth possessed by Job, an inhabitant of that country 
(Idnmea), at a period probably stil! more remote than the visit 
of the Israelites, proves that Idumea had then long been settled. 
Indeed the whole of the beautiful composition in which his 
trials are recorded, displays a state of society in which a grada- 
tion of classes was acknowledged, the sciences were cultivated, 
the fine arts were not unknown, luxury prevailed to a consider- 
able extent, the operations of war had been reduced to order, 
commerce by sea and land had been carried on with foreign 
countries, and almost all the ordinary mechanical trades with 
which we are now acquainted, afforded occupation to numerous 
families." 

22. Are there any reasons for supposing that these peo- 

ple of Edom were capable of forming the magnifi- 
cent structures of Petra ? 

The contemporary civilization of other nations, and their advance 
in the arts and sciences, furnish presumptive proof that they 
were so. 

23. Did the king of Edom fight against Israel ? 

24. What change in the direction of the journey was 

made, in consequence of his refusal to permit them 
to pass through his dominions ? 

25. What judgments were visited upon Edom in punish- 

ment for the treatment of Israel ? Jer. 49 : 17. 

26. Was the refusal to pass through the land, the only 

sin against Israel for which the Edomites sufifered ? 

In answering this question, it will give assistance to read the ac- 
count of the destruction of Jerusalem by the Chaldeans, in Jer. 
52 and 2 Chron. 36. Then to read Obad. 8-14, where is told the joy 
of Edom over the calamity of Israel; then Eze. 25 : 12-14, and all 
of chapter 35. Then Psa. 137, in which the captives in Babylon 
bewail their separation from Jerusalem and tell of Edom's desire 
for its destruction. 

27. Where are the words found that form the heading of 

the lesson ? 

Note.— From a careful reading of the Book of Job we may judge 
of the advancement of Arabia and of the surrounding nations in 
civilization, and in those arts which tend to the refinement of 
national life. We have learned that the message of Moses to the 



THE CHURCH US' THE WILDERIS^ESS. 95 

king of Edom, recognizes a land of fields and vineyards, of roads 
and of cities. Eliphaz the Temanite refers to vines and olives 
and to the gold of Ophir, and although he misjudges the patient 
Job, his speech is full of grand ascriptions of praise to "God 
who walketh in the circuit of heaven." He refers to Him all 
events of life as well as the suffering of death, and recognizes 
Him as the giver of both reward and punishment. The words 
of Elihu are unsurpassed in power and beauty of imagery. He 
endeavors to raise the mind of Job above his sufferings to a con- 
templation of the character of God, as displayed in His works 
and in His dealings with the children of men. See chapter 36. 
There is little in the range of poetry more beautiful than his de- 
scription in chapter 37 : 9-19, of " the wondrous works of Him 
which is perfect in knowledge." His language is that of one to 
whom the contemplation of natural phenomena had been a study 
of intensest interest, and the delight of a heart fill'e-d with the 
appreciation of the good, the true and the beautiful. It would 
have been well for the king of Edom if his counselors had pos- 
sessed the wisdom of the friends of Job. The references show- 
ing the knowledge of arts, sciences and manufactures, are scat- 
tered throughout the book; among them the following are inter- 
esting: Music, 21 : 12. Astronomy, 9:9; 26 : 13. Metallurgy, 
20 : 24; 3T : 18. Manufactures, 24 : 11; 7:6; 6 : 2; 10 : 10; 18 : 8, 
9, 10. Mining, 28 : 1-4. Precious stones, 28 : 16-19. Money, 42 : 
11, etc. In these references and in the remarks upon the poetry 
of the Book of Job, the chapters containing the words of the 
Almighty are omitted, for we mnst unite with Job in his reve- 
rential spirit, and say in his expressive words of humility, when 
the Lord speaks, " I will lay my hand npon my mouth." 40 : 4. 



LESSON THIETT^THIED. 
J^umbers^ Chapter 20 : 22-29. 

THE DEATH OF AARON. 

*^And Aaron the priest went up into Mount Hor at the com- 
mandment of the Lord, and died there.'' ''Behold, I have 
caused thine iniquity to pass from thee and have clothed 
thee with a change of raiment." 

1. After leaving Kadesh what was tlie next encamp- 
ment ? 



96 THE CHURCH IN THE WILDERNESS. 

2. What is the situation and height of Mount Hor ? 

See note. 

3. What view can be had from its summit ? 

4. What great city of Edom was situated at its eastern 

base ? 

5. What separated this city from the encampment of 

Israel ? 

6. How could it be approached ? 

7. What was on the west side of the Israelites ? 

8. What is the meaning of the name Hor ? 

9. Who were the earlier inhabitants of Edom, and why 

were they so called ? 

10. What is the present name of Mount Hor ? 

11. What great event has consecrated Mount Hor forever ? 

12. Was Aaron's death preceded by illness or infirmity, 

or does the account seem to indicate that his life 
was laid down at the command of the Lord ? 

13. Who only went with Aaron to his death and burial ? 
14 In what holy garments did he ascend the mountain ? 

15. As the solemn procession of father, son and brother, 

reached the appointed place, what ceremony was 
performed ? 

16. Who beheld afar oflf this investiture of the son of 

Aaron who was to be "' priest in his stead V^ 

It is probable that this ceremony was performed when a suitable 
height was reached for its being witnessed by all the congrega- 
tion. It is said that the death of Aaron took place in the top of 
the mount, which was 4,000 feet above the valley El Arabah. 

17. What command of the Lord was then obeyed by 

Aaron ? 

18. Where was Aaron buried ? 

19. How old was Aaron when he died ? 

20. How long had he held the office of high priest? 

Lev. 8. 

If Aaron was consecrated on the same day on which the tabernacle 
was reared, we have for that date, according to Ex. 40 : 17, the 
first day of the first month of the secoTtid year from the Exodus. 



THE CHURCH IN THE WILDERNESS. 97 

His death is said to have taken place on the first day of the 
fifth month of the fortieth year, b.c. 1452. See Num. 33 : 38. 

21. What are the only records of sin in his long life ? 

22. Does the fact of his suffering a penalty for his sin in- 

dicate that he died unforgiven ? 

23. Can you find any examples in the Bible of those who 

have suffered the penalty of their sins, although their 
guilt has been pardoned ? 
Examine sins of Jacob, Miriam, Moses, Aaron, David, etc. 

24. With what glorious garments was Aaron clothed, be- 

fore he entered the presence of his Lord ? Psa. 132 : 
9, 16 ; Rev. 3 : 5. 

25. What words of David and of St. Paul would well ex- 

press the dying thoughts of Aaron the " saint of the 
Lord ?" Psa. 17 : 15 ; Phil. 8 : 9. (Read them in 
connection.) 

26. In hov*^ many offices of his ministry had Aaron been 

privileged to typify " our Great High Priest ?" 

The great work of Aaron was to offer gifts and sacrifices, and to 
make atonement for the sins of the people. This was his chief 
typical work, and showed forth the Lord's death. 

The minutiae of his ministry had reference to other portions 
of the work of our Lord, as his daily care of the candlestick, 
which showed the care of our Lord over His church. 

May the light which shone in the holy place, ever typify the 
illuminating influence of those whom our Great High Priest 
called the '' light of the world." 

27. How did David speak of him ? Psa. 105 : 26 ; 106 : 16. 

28. Was Eleazar Aaron's eldest son ? 

29. What additional ceremony of consecration was neces- 

sary before Eleazar could be prepared for the duties 
of his office? Ex. 29 : 29. 

30. Had Eleazer been anointed when he entered upon his 

duties as priest ? 

Compare Ex. 29 : 7, with verse 21; also chapter 30 : 30, and 29 : 29, 
with Lev. 8 : 10, 11, 12, 30; 16 : 32; 21 : 10, and Num. 35 : 25; also 
note the expression "anointed priest;" from all of which we 
gather that the high priest only was anointed by the pouring of 
oil upon his head, and that when the word anoint is used for the 

5 



98 THE CHURCH IN THE WILDERNESS. 

priests, or for the tabernacle it refers to a sprinkling of the oil 
upon them. 

In the anointing of our Lord by the Holy Spirit, the visible 
form was " like a dove, lighting upon Him," Matt. 3 : 16. " The 
Spirit like a dove descending upon Him," Mark 1 : 10. " The 
Holy Ghost descended in a bodily shape like a dove, upon Him,'* 
Luke 3 : 22. " I saw the Spirit descending from heaven like a 
dove, and it abode upon Him," John 1 : 32. The expressions 
indicate the resting of the Divine Spirit upon the head of our 
Great High Priest. This was typified by the pouring of oil upon 
the head of the high priest of Israel, according to the words " He 
giveth not his Spirit by measure unto Him." John 3 : 34. Psa. 
133 : 2. 

31. For how long was the mourning for Aaron continued ? 

32. Whete are the words found that form the heading of 

the lesson ? 

Note. — Mount Hor is called by the Arabs Jebel Nebi Hauran, the 
mountain of the prophet Aaron. It is situated on the border or 
" coast " of Edom, having the valley El Arabah on the west, and 
the city of Petra on its eastern base. From the valley it is 4,000 
feet in height, from Petra only 1,700 feet. The view from its 
summit includes the desert of wandering. El Tih, the land of 
Edom and the southern part of Canaan, and the Dead Sea lying 
like a lake of silver a hundred miles north. The approach to 
Petra from the Arabah is through a narrow defile, over which 
the rocks nearly meet. It is too narrow and too difficult a pas- 
sage for the Israelites to have made it their entrance into Edom; 
the king need not have feared an attack on his capital. 

When an eastern caravan comes in sight of Mount Hor a lamb 
is sacrificed to the memory of Aaron, and what is supposed by 
the Arabs to be his tomb is highly venerated. Burckhardt en- 
deavored to reach it, under pretence of having made a vow to 
sacrifice a lamb to his memory, but was obliged to perform his 
vow half way up the mountain. Irby and Mangles describe the 
tomb as similar to those erected to the Mahomedan saints, and 
as being over a grotto. Into this grotto they descended by the 
light of a lamp of butter. 

Stevens gives a very graphic account of his ascent of the moun- 
tain, and of his adventures in endeavoring to explore the tomb. 



THE CHURCH IN THE WILDERNESS. 99 

LESSON THIETY-FOUETH. 

Numbers^ Chapter 21 : 1-3. 

THE TRIALS OF THE LAST YEAR. 

'* Be ye separate, saith the Lord^ and touch not the unclean 
thing, and I will receive you^ 

1. By whom was Israel assaulted while encamped at the 

base of Mount Hor ? 

2. For what reasons did king Arad fear Israel? 

3. How had the spies entered Canaan ? 

4. Was their road through the dominions of king Arad ? 

5. Was the battle of king Arad a decisive engagement 

or only a border skirmish ? 

6. What conditional vow was made by Israel ? 

7. What was the particular point of this vow ? 

8. What do we elsewhere learn of the situation of Arad ? 

Kum. 33 : 40. 

9. Which tribe finally possessed this part of Canaan ? 

Judges 1 : 16. 
Professor Eobinson speaks of a place called Tell Arad, on the road 
from Petra to Hebron, probably on tbe site of the ancient city.— 
Bush. 

10. Did Israel destroy Arad at this time, or was its fate 

included in the conquest of Canaan under Joshua ? 
Josh. 12 : 7, 14, 

11. Was tbe vow of the people accepted by the Lord ? 

12. By whom was the place called Hormah, and how did 

• this name foretell the fate of this part of Canaan ? 
Kum. 21 : 3. 
The name seems to have been given as a sign of coming doom (see 
margin). 

13. What dangers would threaten Israel if the cities of 

the idolatrous nations of Canaan were preserved ? 

14. In this vow against Arad, were the Israelites r^rompt- 



100 THE CHURCH IN THE WILDERNESS. 

ed by revenge, and if not, by what feeling ? Ex. 
23 : 24, 32, 33; 34 : 12, 13. 

15. AY hat were the last commands of Moses on the sub- 
ject of the extermination of idolatry ? Deut. 7:1- 
6; 31 : 4, 5. 

IG. What may we learn from this ? Ex, 34 : 14 ; Deut. 
6:5; Isa. 42 : 8 ; John 5 : 23, 24. 

17. What warning did the Lord give the Israelites, lest 

they should fail in this obedience ? Ex. 23 : 82, 33 

18. What are Svome of the proofs that the safety of the Is 

raelites consisted in total separation from idolaters ' 

Josh. 15 : 63, compared with 1 Chron. 11 : 4-7 ; Josh 

16 : 10, compared with 1 Kings 11 : 26 ; 12 : 25-33 ; 

Judges 2 : 11-13 ; 10 : 6. 

The goddess of the Zidonians was Ashtaroth Karnaim, or the two- 
horned goddess. The same as Diana, with her two-horned cres- 
cent. 

19. What important instruction is given to us in this 

consideration of the subject ? 1 Cor. 10 : 11-14. 

20. How can Christians now be in danger of idolatry? 

John 12 : 42, 43 ; Matt. 10 : 37, 38 ; Matt. 13 : 22 ; 
1 John 2 : 15^17. 

21. Are there any directions given by our Lord which 

will show us how to avoid this sin ? Matt. 6 ; 19- 
21 : 18 : 8, 9 ; 16 : 24-26 ; 22 : 37 ; John 15 : 4. 

22. How can we learn so to love the good that evil will 

be hateful to us ? Phil. 4:8; 3 : 13-15 ; 1 Thess. 
5 : 15-18 ; Col. 3 : 2, 13-16 ; Eph. 4 : 25-32 ; 5:11. 

23. Where are the words found that form the heading 

of the lesson ? 

Note on Questions 19, 20.— The temptation to the chnrch at 
Corinth was to feast with idolaters. We are neither in danger 
of praying to idols nor of feasting upon the remains of what is 
offered to them. But we are in danger of loving the praise of 
men more than the praise of God. We offer our hearts in reve- 
rence to whatever we love more than God. We are left in the 
world to be its light; not to seclude ourselves, but carefully and 
as in the sight of God, " to do our duty in that state of life to 
which it has pleased God to call us." 



THE CHURCH IN THE WILDERNESS. 101 

LESSON THIETY-FIFTH. 

N^iimhers^ Chapter 21 : 4-9. 
THE BRAZEN SERPENT. 

"As Moses lifted up tlie serpent in the wilderness , even so shall 
the Son of man he lifted up.'' 

1. Where were the Israelites encamped during the scenes 

of the last lesson ? 

2. In what direction were they obliged to pursue their 

journey ? 

3. Through what valley did they advance, and where 

had they entered this valley ? 

4. What was its name, and is this name retained now ? 

It is said in Dr. Smith's Old Testament History that the name El 
Arabah frequently occurs in the Hebrew, that it is generally 
translated desert or waste. In Josh. 18 : 18, the original word 
is used. The name by which this ravine is now known is Wady 
El Arabah. 

5. What is its length from the rocks south of the Dead 

Sea to the gulf of Akabah, and what country ex- 
tended the entire length on the eastern side ? 

6. What is the nature of this country, and what is on 

the western side of this valley ? 

The mountains on the west of El Arabah rise in successive steps 
to the level of the desert El Tih, El Arabah being a gigantic 
fissure or break in the chain of mountains. 

T. What is the width of this valley about the region of 
Mount Hor, and does it become narrower or wider 
towards the sor.th ? 

8. Why is this valley called a " wady ?" 

A wady is a road in the bed of a torrent. At some seasons the 
wadys are impassable from the streams rushing through them, 
at others they are entirely dry, and are then the common roads. 
In the Wady El Arabah the rushing of a stream is a tradition 
proved incontestably by the formation of the ground. The wady 



102 THE CHURCH IN THE WILDERNESS. 

which forms the entrance to Petra, is very narrow, and from the 
remains of an ancient pavement built over the water-course, and 
of pipes, in which a portion of the water was conveyed, we infer 
was so seldom dry, that this western entrance to the city would 
have been impassable without some such arrangement. 
^ In the Wady El Arabah the children of Israel pursued their 
journey southward. 

9. How far south did the command to compass the land 
of Edom, require them to go ? 1 Kings 9 : 26. 

10. What made this necessity to travel southward very 

discouraging to the people ? 

They would be obliged to retrace their steps, and turn their backs 
upon the promised land. 

11. How did the season of the year increase their trials ? 

12. Although there were causes for complaints, what in- 

excusable reproaches were uttered by the^e people ? 
Num. 21 : 5 ; Deut. 4 : 82-37. 

13. What danger did David recognize in the indulgence 

of a complaining spirit ? Psa. 37 : 8. 
See Psalter in Episcopal Prayer-book. 

14. TVhat w^as the next encampment ? Num. 33 : 41. 

15. What trial did they encounter there ? 

16. From wdiich of their experiences might they have 

expected to walk unharmed "among the serpents, 
even if it was necessary that they should pass 
through a territory infested with them ? Ex. 8 : 
22, 23; 9 : 4-7, 26; 10 : 21-23. 

17. What was the fate of some of the murmurers ? 

18. What is intended by " iiery " serpents, and is there 

any reason for supposing that they were flying 

serpents ? 

Travelers still describe this region as infested with serpents and 
scorpions, which inflict burning bites. 

There is no indication in the words of Scripture to lead us to 
suppose that these serpents had wings. 

19. What likeness existed between their sin and their 

punishment ? Psa. 58 : 4 ; 140 : 3. 
Calumny and slander are often compared to the bite of a serpent. 



THE CHURCH ES^ THE WTLDERISTESS. 103 

20. What was the effect of this punishment upon the 

people? Psa. 78 : 34. 

21. How did they prove their repentance ? Prov, 28 : 13 ; 

1 John 1 : 9^ 

22. What intercession was made, and what cure was 

provided for them ? 

23. How was the serpent raised, and for what purpose ? 

The pictures of this scene usually represent the serpent on a cross; 
the authority is that this is often the form of a " banner pole," 
which is the literal meaning of the word translated " pole," verse 
8. It is therefore probable that the pole had a cross-piece. 

24. Was there any virtue in the brazen serpent as a 

means of cure ? 

25. What then cured the people ? 

Read Isa. 45 : 18-22. The miraculous power of Him who said, " I 
am God, and there is none else. Look unto me, and be ye 
saved." The Jews understood this subject as we do. 

In the " Wisdom of Solomon," (a book of the Apocrypha, writ- 
ten probably by a learned though uninspired Jew,) chapter 6 : 5- 
8, we read: " "When the horrible fierceness of beasts came upon 
them, they perished with the stings of crooked serpents. But 
they were troubled for a small season that they might be admon- 
ished, having a sign of salvation to put them in remembrance of 
the commandment of the law. For he that turned himself to- 
ward it, was not saved by the thing that he saw, but by Thee, 
that art the Saviour of all." 

In the paraphrase of Jonathan, on verse 8, he says: " He shall 
be healed, if he direct his heart to the Xame of the Word of the 
Lord." — FatHck. This explains the way in which the Jews un- 
derstood the healing of the people. This paraphrase is taken 
from the Targum of Jonathan, written about the time of Christ. 
The Targums are translations of the Hebrew Scriptures by learn- 
ed Jews, and are much valued as aids in their interpretation. 

W^e learn from such examinations of Jewish writers that the 
sin of the Jews who refused to believe in our Saviour, did not 
consist in failing to understand the typical teachings about the 
Messiah, but in rejecting Him, who came not to restore the 
glory to Israel, but to be obedient unto the death of the cross. 

26. What were they obliged to feel before they would 

make tbe effort to look at the raised serpent ? Heb. 

4 : 16. 

" VTis not fitness He requireth, 
But to feel your need of Him." 



104 THE CHURCH IN THE WILDERNESS. 

27. Was the brazen serpent a type of Christ ? 

In examining commentators on tins subject, the Bible student will 
find direct contradictions. It is, therefore, suggested that the 
serpent was in no respect a sacrifice, no blood was shed, ho sins 
were laid upon it. It was, therefore, clearly not a type of Christ 
as the sacrifice for sin. But (as I have endeavored to teach) vari- 
ous symbols or pictures were needed to exhibit the whole of the 
redeeming work. It may be suggested that this scene, although 
not "a type of Christ," was a pictorial representation of the ful- 
fillment of the 'first promise (Gen. 3 : 15). The serpent was repre- 
sented as dead— powerless to sting. It lay upon a cross. Thus 
the idea was introduced that a cross would be connected with 
th« final fulfillment of the first Messianic promise. ^Examine 
John 12 : 31-33, where Christ connects the casting out of the 
"prince of this world," with his crucifixion). 

28. In what did the hkeness consist, according to the 

words of our Lord on the subject? John 3 : 14, 15. 

The explanation which our Lord gave to Mcodemus, a master in 
Israel, who " had read the original Hebrew," and was learned in 
Targ-ums and traditions, was this: "As Moses lifted up the ser- 
pent in the wilderness, even so must the Son of man be lifted 
up." The likeness consisted in the way in which, and the pur- 
pose for which, the serpent was raised. Moses "lifted up the 
serpent " on a cross, Christ would be " lifted up " upon a cross. 
"Moses lifted up the serpent," representing the evil one, whom 
Christ, by being "lifted up," should finally crush and render 
harmless. " IMoses lifted up the serpent" " that every one that is 
bitten w^hen he looketh upon it shall live." It was a " sign of 
salvation " (refer to question 25th), an earnest of the finished 
w^ork. Christ should be "lifted up ; that whosover believeth in 
Him should not perish but have eternal life." 

29. Was our Lord so ''lifted up?" John 12 : 32, 33; 

Luke 23 : 33. 

30. How has His cross become both a banner and a ban- 

ner-pole to Christians and to Christian nations ? 
Gal. 6 : 14, etc. 

31. What do we learn from verses 8 and 9 of our lesson ? 

Isa. 45 : 22 ; Heb. 12 : 2 ; 1 Peter 2 : 24. 

The Israelites were healed when they ceased to look either at the 
serpent or at their w^ounds, when they simply believed and 
obeyed. 

Let us not fail to learn to look ever upward to the cross of 
Christ, there to behold Him who is for us sanctification and re- 
demption. 



THE CHURCH IX THE WILDERNESS. 105 

32. What finalh' became of the brazen serpent ? 2 Kings 

18 : 4. 

33. Where are the words found that form the heading of 

our lesson ? 



LESSON THIETY-SIXTH. 

NumlerSy Chapter 21 : 10-20 ; Deuteronomy^ 
GTiajpter 2. 

THE EAST OF JORDAN. 

*^Se tuTueth the wilderness into standing water, and dry 
ground into water springs.'' 

1. What was the name of the encampment at which the 

brazen serpent was raised ? I^um. -33 : 41. 

2. How does t!iis name commemorate this e^ent ? 

3. What were the next encampments ? Num. 33 : 42, 43. 

4. Which one is mentioned in the lesson ? 

5. What is the meaning of Oboth, and what is it prob- 

able that this name commemorated ? 

6. Near what gulf must the Israelites have passed in 

their journey ? 

See map. 

7. After passing eastwardly through the mountains, near 

Ezion-geber, in what direction did they turn ? Deut. 
2 : 8. 

8. What country which they had compassed was then 

on the west of them ? 

9. What was the first encampment as they approached 

Moab ? 

10. Wliat is the meaning of Ije-Abarim ? 

11. What was the next encampment? Num. 21 : 12. 

12. What was in this valley ? Deut. 2 : 13. 

5^ 



106 THE CHURCH IN THE WILDERNESS. 

13. Did they cross this brook ? 

14. How many years had passed since they went to Ka- 

desh-barnea ? 

15. "What judgment of the Lord had been fulfilled during 

that time ? 

16. What directions did tlie Lord give to Moses while 

they were encamped between Zared and Ar ? Deut. 
2 : 17-19. 

17. What fragment of ancient history is here given by 

Moses ? Deut. 2 : 20-23. 

18. Which nation was to be delivered into the hand of 

Israel, and which one was to be preserved ? Deut. 
2 : 19, 24. 

19. What two countries did the river Arnon divide ? 

Num. 21 : 13. 

20. Were they commanded to pass this river, and did 

they do so ? 

This river is now called tlie Modjeb, and is the principal river east 
of the Jordan; it rises in the mountains of Gilead, and runs 
about eighty miles to the Dead Sea. Its bed is rough, and in 
some places there are large masses of rocks which have been 
torn from the sides by the force of the current, showing that at 
times the stream is full and rapid. Sometimes in summer the 
bed of the river is dry, and is then the usual road, and known as 
the Wady Modjeb. 

21. In what book is the passage of this river commemor- 

ated ? Num. 21 : 14. 

22. With what great miracle is it associated ? 

23. In what style of composition was this book written ? 

This fragment of poetry has been the occasion of much discussion 
and of many comments. The natural conclusion from a simple 
reading of the text is, that among the many thousands of Israel, 
there was one who commemorated in a poem, or in a series of 
poems, the triumphs of the Lord over His enemies. This poem 
was called the Book of the Wars of the Lord. The quotation 
from it, although variously translated, refers to certain occasions 
when the power of the Lord was marvelously displayed, one be- 
ing the passage of the Red Sea; the other, what He did at the 
brooks of Arnon. The w^ord Arnon means Rushing Stream, the 
masses of rock in the bed of the river give evidence to the vio- 
lence with which they have been carried along; therefore if the 



THE CHURCH IN THE WILDERIS^ESS. 107 

Israelites readied this river during the time when it was rushing 
impetuously between its banks, there may have been a miracle 
to enable the great host to pass it safely. If this is not what is 
referred to, the conquest of the nations maybe what the Hebrew 
poet recorded. 

24. After passing the river Arnon what was the next en- 

campment ? Num. 21 : 16. 

25. What did the name commemorate ? 

26. How Avas the favor and watchful care of the Lord 

dis23layed to them then ? Isa. 65 : 24. 

27. How was Moses instrumental on this occasion ? Num. 

21 : 18. 

28. By whom was the Well made ? 

29. How was the joy of the Israelites shown ? 

30. Is this station mentioned in Num. 33 ? 

31. What were the next stations, and at which one do 

the accounts correspond ? 

32. What instruction in Christian experience may we 

gain from this part of the journeys of Israel ? Psa. 
105 : 42, 43 ; Deut. 8 : 5, 6. 

33. Where are the words found that form the heading of 

the lesson ? 

Note. — As names are so often given to commemorate events con- 
nected vath the locality, we may draw many conclusions from 
the meanings of the names of the encampments of Israel. 

Zalmonah is from a vrord which means image. Oboth signifies 
bottles; the inference is natural that there they were so abund- 
antly supplied with water that they filled their bottles. These 
bottles were made of the skins of animals, and are still used in 
Arabia and eastern countries, particularly by caravans and other 
traveling companies. 

Of the meanings of the names in this locality, Dr. Smith says: 
" The name Ije-Abarim (the heaps of Abarim) suggests the foot- 
hills of the mountains of Abarim, a limestone range running 
north and south through Moab, on the east of the Dead Sea, 
opposite Jericho. Their highest point was Nebo — the head — of 
the Pisgah— or height— from which Moses viewed the promised 
land." 



108 THE CHURCH IN THE WILDERNESS. 



LESSON THIRTY-SEVENTH. 

Numbers^ Chapter 21 : 20-35 ; Deuteronomy 
Chapter 3. 

SIHON AND OG. 

^'Thou hast hr ought a vine out of Egypt : Thou hast cast out 
the heathen, and planted it.'' 

1. What was the next station at which they encamped ? 

There is some difficulty in determining the situation of this en- 
campment. The region occupied by Sihon, had been taken from 
the Moabites by the Amorites, and was between the rivers Arnon 
and Jabbok. From a position described as " looking towards 
Jeshimon," or rcth-jcshimon, which means the wilderness, or 
the house of the wilderness, and which in Deut. 2 : 26 is called 
Kedemoth, were the messengers sent to king Sihon. 

2. What was the message of peace to king Sihon ? Num. 

21 : 22 ; Deut. 2 : 26-28: 

3. What was his answer, and what reason was given for 

it in Jephtha's explanation to the Ammonites ? Ex- 
amine Judges 11 : 12-28: 

The argument of Jephtha is that Israel had not taken any territory 
from the Ammonites. They had been conquered by Sihon, who 
in his turn had yielded to the superior power of Israel and of 
iBraePs God. 

4. Who began the battle which followed, and what w^as 

its result ? Num. 21 : 23, 24. 

5. To whom had the punishment of the Amorites been 

foretold, and why had it been delayed until this 
time ? Gen. 15 : 16 ; Ex. 13 ; 5 ; Deut. 7 : 1. 

6. To whom did Israel ascribe the glory of their vic- 

tory ? Deut. 2 : 32, 33 ; Psa. 135 : 10, 11. 

7. Were the Israelites required in this case to destroy 

the cities, and what temporary privilege was per- 
mitted to them ? Num. 21 : 25. 



THE CHUKCH IN THE WILDERNESS. 109 

8. For what was Heslibon afler wards appointed? Ex- 

amine Josh. 21 : 3, 39. 

9. In what poetry was the fate of Heshbon commemor- 

ated ? 

10. "Why were the Moabites called "people of Chemosh ?" 

11. In what nearly similar words did the propliet Jere- 

miah foretell the destruction of Moab ? Jer. 48 : 
44 : 46. 

Heshbon was tlie capital city of Sihon, situated eighteen miles 
east of the Jordan, opposite Jericho. "It still exists," says a 
late traveler, "in extensive ruins with deep -bricked wells." 
Stanley also speaks of it as " still conspicuous to modern travel- 
ers from its wide prospect and cluster of stone pines." The use 
of the same expressions in reference to its downfall, in both 
Numbers and Jeremiah, indicate that the words of " those that 
speak in proverbs," must have been collected in some popular 
form. If the poetry is carefully analyzed it will be found to con- 
sist of three parts. The first addressed to the Amorites, who 
are ironically called upon to rebuild Heshbon. The second, to 
the Moabites, the former possessors of the land, calling them 
" people of Chemosh," and reminding them of his failure to pro- 
tect them from their enemies. The third part is, the exultation 
of Israel over the conquered territory. An inference may be 
drawn from the whole of the power of Israel's God over that of 
the god of the Moabites. Chemosh was another name for Baal- 
peor, the god of war and the god of the sun. 

12. How far north is the river Jabbok, and where does it 

empty, and of what territories was it one boundary ? 
See map. 

13. Which tribes became possessors of t^iis part of the 

territory east of the Jordan ? Xum. 32 : 32, 33. 

14. In what direction did the Israelites next journey ? 

Num. 21 : S3 ; Deut. 3 : 1. 

15. Was the kingdom of Bashan conquered ? Num. 21 : 

35 ; Deut. 3 : 3, 4. 

16. What description is given of its cities and villages ? 

Deut. 3 : 5. 
IT. Who was the king of Bashan, and what is said of 
him ? Deut. 3 : 11. 
The following extract from the Rev. J. L. Porter's book on Bashan 



110 THE CHURCH i:\' THE WILDERNESS. 

and its giant cities, will give an idea of what this kingdom once 
was: 

"As I looked on that western "barrier of Bashan, the first sim- 
"beams touched the crest of Hermon; and as they touched it, its 
icy crown glistened like polished steel, reminding rae how strik- 
ingly descriptive was the name given to that mountain by the 
Amorites — Shenir, the 'breastplate,' or ' shield,' (Deut. iii. 9.) 

" For an hour or more I sat rapt in the contemplation of the 
wide and v/onderous panorama. At least a thousand square 
miles of Og's ancient kingdom were spread out before me. 
There was the country whose * giant ' {Eephaim^ Gen. 14) in- 
habitants the eastern kings smote before they descended into 
the plains of Sodom. There were those ' threescore great cities ' 
of Argob, ' whose walls and gates and brazen bars ' were noted 
with surprise by Moses and the Israelites, and whose Cyclopean 
architecture and massive stone gates even now fill the western 
traveler with amazement, and give his simplest descriptions 
much of the charm and strangeness of romance. 

" On remarking to the sheikh the great number of old cities in 
view, he pointed out to me the largest and most remarkable of 
them; and among these I heard with no little interest, the name 
of Edrei, the ancient capital of Bashan, and the residence of Og, 
the last of its giant kings." 

18. What territory had by these conquests come into the 

possession of the Israelites ? 

19. What was the northern boundary ? 

20. What names were given to this mountain, and for 

what reasons ? 

" Its names are all significant of its position. It was Sion, the up- 
raised; or Hermon, the lofty peak; or Shenir and Sirion, the glit- 
tering breast-plate; or, above all, Lebanon, the 'Mont Blanc of 
Palestine, the White Mountain of ancient iimQ^.'' —Stanley^ Sinai 
and Palestine. 

Hermon is nearly 10,C€0 feet high, 

21. How did Moses divide this territory ? Deut. S : 12, 13. 

22. What arrangements did he make with these tribes 

for future conquests ? 

23. What commands did Moses give to Joshua ? 

24. From what was Joshua to take courage ? Deut. 3 : 

21, 22. 

Notice the emphasis on "he;" also, that part of the promise had 
beenfulfilHd. 



THE CHURCH IX THE WILDERNESS. Ill 

25. What prayer did Moses offer to the Lord at that 

time ? 

26. How was his prayer answered ? 

27. What was he permitted to see ? 

28. ^ Where were the Israelites encamped ? 

29. What is the meaning of Beth Peor ? 

Compare with Num. 23:28; 25:3; Deut. 4:3. From which we 
may conclude that the sanctuary of the god Baal-peor, over- 
looked the plains of MoalD where Israel encamped. 

80. Where are the words found that form the heading of 

the lesson ? 

Much information would be obtained on this part of the history 
of the Israelites by reading the part of Porter's book on Bashan, 
which refers to its cities. Of his description, Dean Stanley says: 
" I do not pretend to pronounce an opinion on the age of the 
cities as thus described, but their existence unquestionably illus- 
trates those mentioned in Deut. 3 : 4, 5. 



LESSON THIETY-EIGHTH. 

Numbers^ Chapter 22. 
BALAAM. 

''Ask now the beasts, and they shall teach thee^' " Who knoio- 
eth not in all these things that the hand of the Lord hath 
wrought tliisV 

1. Where did the Israelites next encamp ? 

2. Where were the plains of Moab ? 

3. When did the Israelites leave that encampment? 

Josh. 3: 1, 14-17; 4 : 19. 

4. What are the proofs that Moab was once a fertile 

country and well adapted for a long encampment ? 
Isa. 16 : 8-10 ; Jer. 48 : 32, 33 ; 2 Kings 3 : 4. 

5. How was a part of the prophecy in the Song of Moses 

fulfilled by the nations who watched the steady prog- 



112 THE CHURCH IN THE WILDERNESS. 

ress of tliis great people ? Compare Ex. 15 : 13-18, 
with Num. 22. 

6. "Who among these nations endeavored to invoke su- 

pernatural aid against Israel ? 

7. What nation did he consult in the matter ? 

8. Why was there no ground for the alarm of Moab ? 

Deut. 2 : 9. 

9. What conduct would have ensured their safety ? Neh. 

13:2. • 

10. What part of the country was inhabited by the Mid- 

ianites, and for what were they celebrated ? Judges 
• 7: 12; Isa. 60 : 6. 

11. What was one of their sources of wealth ? Gen. 

37 ; 25-28. 

It is probable that they were familiar with the home of Balaam 
and knew his fame. Their merchants and their camels were 
passing constantly across the Syrian and Arabian deserts, from 
Mesopotamia to Egypt. 

12. Who and what was Balaam ? Josh. 13 : 22. 

Examine Ex. 7 : 10-12; 8 : 5-7, 17-19. Where the Egyptian magi- 
cians performed some extraordinary acts, and yet acknowledged 
the power of God as above their own, from which we may infer 
a similar feeling on the part of Balaam. 

13. Where did he live, and how far was his home from 

the land of Moab ? 

14. By what authority do we deem him a prophet ? 2 

Peter 2 : 15, 16. 

15. What forbidden arts did he unite with his propheti- 

cal gifts ? Num. 24 : 1 ; Lev. 19 : 26. 

16. What is the meaning of his name, and what did this 

indicate ? 

Balaam means destroyer, and this, when taken in connection with 
the name of his father, Beor, from a word meaning to burn or to 
destroy, and Pethor, meaning to interpret, suggests that magic 
was an hereditary tirt, and that his native city was a resort of 
those who practiced the rites of divination. 

17. What fame had he attained among surrounding na- 

tions ? 



THE CHURCH IX THE WILDERNESS. 113 

18. Did he acknowledge tlie true God, and wliat arc the 

proofs of this ? 

19. What use did Balak desire him to make of his power 

as a diviner ? 

20. Did Balak offer him anything beyond the usual re- 

ward ? Num. 22 : 17 ; 1 Sam. 9 ? 7, 8. 

21. Did Balaam wish to accept these rewards ? 2 Peter 

2 : 15. 

22. After receiving the messengers, what did he say to 

them, and why did he ask for this delay ? 

23. Does this not p. ove that he did not dare to pronounce 

a curse upon these people ? 

24. What plain and conclusive directions did he receive ? 

Num. 22 : 12. 

25. Was his answer to the princes of Moab either sincere 

or decisive ? 

26. How was the power of the Lord's words entirely lost 

in the answer carried to Balak by the messengers ? 
2T. What more urgent message did Balak send the sec- 
ond time ? 

28. What brave and honorable answer did Balaam then 

give ? 

29. What inconsistency followed, and how can it be ex- 

plained ? 

Compare the command in verse 12, with Balaam's hesitation in 
yerse 19. The wages were hard to refuse. His eye was not sin- 
gle towards God, and his heart was darkened. Matt. 6 : 22, 23. 

30. What was the result of Balaam's next interview with 

the Lord ? 

31. Are we told that the men called Balaam ? 

32. What words of the Lord prove that the " call" which 

was to determine Balaam's action, was not that re- 
corded in verses 16 and 17 ? 

33. What sin did Balaam commit, and why -was the Lord 

angry with him ? 

34. What does St. Peter call Balaam's determination to 

go to Balak ? 



114 THE CHURCH IN THE WILDERNESS. 

85. What adveisary stood in his path ? 

36. AVhat occurred before Balaam saw the angel ? 

37. Did the miracle cons st in the thoughts or in the words 

of the animal ? 

Those who have watched the habits of domestic animals, their 
faithfulness and their patience, will not consider the rational 
thoughts of the abused creature miraculous. The eyes of horses, 
oxen or dogs turned inquiringly to their masters, often give ex- 
pression to the remonstrance, " Why hast thou smitten me these 
three times ?" 

38. When did Balaam see the angel, and who was this 

angel ? 

39. What effect did the miraculous appearance produce 

on Balaam ? 

40. Was this manifestation such as is expressed by the 

words, '* God came unto Balaam ?" 

41. What directions did the angel give to Balaam, and 

what may we learn from Balaam's conduct ? 
43. Where are the words found that form the heading 
of this lesson ? 



LESSON THIETY-NIl^TII. 

Numbers^ Chapters 22 and 23. 

BALAAM'S PROPHECY. 

*'Tlie Lord hringeth the counsels of the heathen to naughty 
'*The deceived and the deceiver are IIUV 

1. As Balaam and the princely escort approached Moab, 

what honor was showed to him by the king ? Num. 
22 : 30-38. 

2. To what city was he conducted ? 

3. What sacrificial feast was made on the occasion of 

his coming ? 



THE CHURCH IN THE WILDERXEJv3. 115 

Baal'8 worshippers ate the raw flesh of a part of their offcriugs, part 
was roasted in the sun, and part used for divination.— .Ir?^?/.'?. 

This was an oflering to Balak's gods, and by partaking of the 
feast upon the sacrifice, Bahiam was "a partaker with idolators." 
He tried to serve two masters. Uis double character is evident 
throughout the whole account. See 2 Kings 15 : 3, 4, where Aza- 
riah tried the same experiment. 

4. What took place on the morrow ? Num. 22 : 41. 
Examine Micah 6 : 5-S, where the opening dialogue is preserved. 

5. What is meant by *' high places of Baal ?" 

In the Bible accounts of Baal worship we read of " high places,'* 
on hills, towers, terraces and roofs of houses; see the reforma- 
tion by Josiah, 2 Kings 23 : 1-5, 11-13; also Manassek's idolatry. 
2 Kings 21 : 3-7. 

6. Which one of the glorious creations of God was wor- 

shipped under this name of Baal ? 

7. Why was Baal worshipped on high places ? 

As watching the movements of the heavenly bodies was a part of 
this worship, it was natural to choose elevated positions. On 
Pisgah there seem to have been three places consecrated to 
Baal. The first one. Num. 23 : 9, is called the " top of the rocks;" 
the second, the field of Zophim, or the " watchers' field," where 
the " watchers " for the first beams of the rising sun heralded its 
coming; the third, the " top of Peor," from where Balaam's last 
view was taken and his last prophecy pronounced, where was 
Baal's sanctuary, and where Moses the man of God died and was 
buried. 

In the Rev. J. L. Porter's book on the " Giant Cities of Ba- 
ehan and Syria's Holy Places," p. 103, he says, in reference to 
one of Baal's sanctuaries: 

" It was on a bright and cloudless summer day I first visited 
the fountains of the Jordan. On the preceding night I slept on 
a snow wreath, on the very peak of Hermon. Beside me, in a 
hollowed rock, the fire of Baal had often burnt in bygone ages, 
and around me were the great stones of Baal's altar and the 
shattered ruins of a later temple. There I was enabled to prove 
for the first time how accurate was the name given to this mount 
by the sacred writers, Baal Hermon. Judges 3:3; 1 Chron. 5 : 
"23. A noble spot that was for the worship of the great fire god. 
His priests could see the sun rising from the eastern desert long 
before his beams lighted up the plains below, and they could see 
him sinking slowly in the western sea long after he had set to 
the shores of Phoenicia; and then at night, on that commanding 
peak, they could kindle a flame whose light would flash far and 
wide over Syria and Palestine. Wishing to realize something 



116 THE CHURCH IN THE WILDERNESS. 

of the grandeur of those old Baal fires, we gathered a great quan- 
tity of the dry prickly shrubs that cover the mountain sides, 
piled them upon the rock where the fire used to burn, and ap- 
plied a match. The air was perfectly still, and the flame seemed 
to shoot up into the very heavens, while Hermon's icy crown 
gleamed and glittered in the ruddy light." 

8. What other name had this deity ? Num 21 : 29. 

9. What gods are coaiprehended under the term Baa- 

lim ? 

See Bible Dictionary, article Baal. 

10. What sacrificial ceremonies were commanded by Ba- 

laam ? Num. 23 : 1, 

11. Were these sacrifices ofiered to Baal or to Jehovah ? 

From Num. 23 : 4, we must believe that the offering was to the 
Lord, but that a part of the sacrifice was used for divination (as 
in Baal worship) there is little doubt. Num. 24 : 1. It was anoth- 
er phase of Balaam's double heart. 

12. What personal preparation was made by Balaam ? 

Num. 23 : 3. 
18. When all the preparatory ceremonies were concluded, 
and Balak, standing in expectation be side his sacri- 
fices, what words of inspiration were proclaimed by 
the prophet ? 

14. What did he foresee in the history of this nation 

which had come out of Egypt and covered the face 
of the earth ? Num. 23 : 9, 10. 

15. How has this prophecy been fulfilled ? 

16. How did this prophecy apply also to the sp* ritual Is- 

rael, the church of the living God ? John 17 : 15, 
IH; 2 Cor. 6 : 16-18; Rev. 7 : 9. 

17. What was the eflfect on the listening Balak ? 

18. What change in position was then proposed by Balak, 

and why ? 

19. What ceremonies were repeated ? 

20. What were the next inspired words of Balaam ? 

21. Yfhat eternal truth is contained in this part of his 

prophecy ? 

22. What was its application to Israel ? Gen. 18 : 18. 



THE CHURCH IN THE WILDERNESS. 117 

23. What was the despairing entreaty of the disappointed 

Balak ? Num. 23 : 25. 

24. What change did he then propose ? 

25. To what height did he then lead Balaam ? Num. 

23 :58. 

26. What great features were comprised in the view 

spread before him ? 

See Eleven Months in Horeb, lesson forty-third; also Deut. 34: 
1-3. 

*' Behind him lay the vast expanse of desert, extending to the 
shores of his native Assyrian River. On his left were the red 
mountains of Edom and Seir; opposite were the dwelling places 
of the Kenite, in the rocky fastnesses of Engedi; further still 
was the dim outline of the Arabian wilderness, where ruled the 
then powerful tribe of Amalek; immediately below him lay the 
vast encampment of Israel, amongst the acacia groves of Abel- 
shittim, like the water-courses of the mountains, like the hang- 
ing gardens besides his own river Euphrates, with their aromatic 
shrubs, and their wide spreading cedars. Beyond them on the 
western side of Jordan, rose the hills of Palestine, with glimpses 
through their valleys of ancient cities towering on their crested 
heights. And beyond all, though he could noi: see it with his 
bodily vision, he knew well that there rolled the deep waters of 
the Great Sea, with the Isles of Greece, the Isle of Chittim,— a 
world of which the first beginnings of life were just stirring, of 

. which the very name here first breaks upon our ears." — Stanley's 
Jewish Churchy p. 214. 

27. What practical instructions may we gain from the 

love of idolatry which has been so wide spread over 
the earth ? 2 Cor. 4 : 18. 

28. What words of our Saviour are suggested as we learn 

Balaam's effort to serve both Grod and mammon ? 

29. Where are the words found that form the heading of 

this lesson ? 



118 THE CHURCH IN THE WILDERNESS. 

LESSON FORTIETH. 

Nuinbers^ Chapter 24. 

BALAAM'S PROPHECY. 

^And the loftiness of man shall he bowed down, and the 
haughtiness of men shall be made low : and the Lord 
alone shall be exalted in that day.'''' 

1. In wliat words did Balaam introduce the result of 

this third inspiration ? Num. 24 : 3, 4. 

From these words being repeated before his last prophecy, and 
from their not having been used on the occasion when he dared 
to seek for enchantments, we may conclude that they were a 
kind of prophetic formula, announcing the authority by which 
he spoke those wondrous words foretelling the future of Jew 
and Gentile. 

2. How did these words magnify the Most High, while 

they asserted the inspiration of Balaam ? 

In this inspiration of Balaam he resigned himself entirely to the 
influence of the Spirit, not as before, seeking for enchantments. 
On the other occasions he repeated the words which the Lord 
"put in his mouth." On this he was more entirely under the 
prophetic power, "falling into a trance," in which his spiritual 
eyes were open, and his bodily eyes closed. See Eze. 2:1,2; 
Dan. 10 : 7-9. 

The Spirit spoke through him, and the objects around him in- 
fluenced only the forms of his expressions; his mind was entirely 
directed by the spirit of prophecy. 

3. In what highly figurative language did the prophet 

describe the camp of Israel ? Num. 24 : 5, 6. 

Before studying this prophecy any farther, it will be well to ex- 
amine some of the peculiarities of prophetical language. 

The language of prophecy, or the way in which the prophecies 
are given in the Bible, is figurative or symbolical. Two obvious 
reasons may be given for this, one is that a figurative language 
is more likely to be understood by all the world. Figurative 
language gives pictures to the mind, as real pictures do to the 
eye; for example, the word lion is diff'erent in many languages, 
yet the picture of a lion would be understood all over the world. 



THE CHURCH IN THE WILDERNESS. 119 

Wherever a lion was kno^^^l, the words a lion-hearted man would 
also be understood. Wherever the watchful care and constant 
watering that a garden requires is known, there the blessing 
and care of God over a nation, would be understood by calling 
that nation '' a watered garden." x\nother reason for the use of 
a figui-ative language is, that in the earlier periods of the world's 
historj'-, there were not words to express every idea. The He- 
brews had no words for " spark," they called it " the son of a 
flame." So a child familiar with only a few words, would call a 
star " i candle in the sky." To eastern nations accustomed to 
these ideas, a sceptre would represent royalty and dominion, 
and a star would represent a divine being — a God. The worship 
of the heavenly bodies, was an idolatry so universal, that the 
use of this word would be generally so understood. In Egypt a 
star was the hieroglyph of a god. There are other forms of 
figurative or symbolical language. Those most frequently used 
are comparison and personification. Comparison is wben one 
thing is said to be like another, for instance^ "Thy tabernacles, 
O Israel, as the valleys are they spread forth." " Israel hath as 
it were the strength of a unicorn," or his strength is like the 
strength of a unicorn. 

Personification is the giving to something the qualities or 
powers of a living creature, for instance, ''The voice of thy 
brother's blood crieth unto me," ""The land eateth up her inhabi- 
tants." Besides these figuratiye forms of the language of pro- 
phecy there is another which is important, and that is the poetic. 
The peculiarity of Hebrew poetry is parallelism. Instead of 
rhyme, with which we are familiar in some Qf our own poetry, 
the Hebrew poets repeated the idea in another form, or the main 
idea strongly contrasted. In the prophecy of Balaam, the repe- 
tition of the idea is a very marked feature, and gives much as- 
sistance in understanding it. "How goodly are thy tents, O 
Jacob, and thy tabernacles, O Israel !" " Edom shall be a posses- 
sion, and Seir also shall be a possession." "Israel shall do 
valiantly; out of Jacob shall he come, that shall have domin- 
ion." In these examples, Jacob and Israel, tents and taberna- 
cles, Edom and Seir, are parallel ideas. These few remarks will 
give some help in understanding the figurative and poetic lan- 
guage of prophecy. Its more careful study will give a rich re- 
ward, the study of the varieties and forms of parallelism requires 
the Bible only. 

What was peculiarly appropriate in the use of the 

figures, " trees of lign aloes, and cedar-trees," as 

descriptive of Israel's tents ? 

See Eleven Months in Horeb, p. 81. Not only their form and man- 
ner of growth, but the durability of their wood, their uses and 
fragrance, their shade and their being considered trees of Eden, 



120 THE CHURCH IN THE WILDERNESS. 

that the Lord planted. In this verse we have "both parallelism 
and comparison. 

5. In what figurative language did he speak of the bless- 

ings which Israel should spread over the world ? 

6. From what Oriental mode of irrigation and of sowing 

seed is the figure taken ? 

See examples Eccle. 11 : 1; Isa. 32 : 20. * 

The idea is that Israel shall be the means of distributing bless- 
ings, as he is, who pours water on a dry land, and as seed is cast 
upon the water and produces an abundant harvest, so shall the 
blessings be dispersed abroad by Ijsrael. 

7. Under what figures did Balaam proclaim Israel's 

power and might ? Num. 24 : 7, 8. 

See Joshua's words. Num. 14j 9. 

8. What well-known blessing was Balaam constrained 

to pronounce upon Israel ? 

9. By whom and to whom had this first been given ? 

Gen. 12: 3; 18: 18. 

10. By whom and to whom had it been pronounced as a 

father's blessing. Gen. 27 : 29. 

11. What efi*ect had this extraordinary termination of the 

afi'air upon Balak ? 

12. What did he advise the prophet to do ? 

13. How did Balaam vindicate his prophecies, and what 

did he say he would do ? 

14. In the opening of the prophecy what emphatic words 

were added to those in verse 4, and to what does 
this ^' knowledge of the Most High" refer ? Dan. 
2: 20-22; Isa. 11 : 9, 10. 

Eight hundred years after Balaam prophesied, the ** ruler over the 
province of Babylon"" was praying before the Lord, and the 
angel Gabriel touched him about the time of the evening obla- 
tion, and said, " I am now come forth to give thee skill and 
understanding." 

And then he explained the "knowledge of the Most High," 
the coming of " Messiah the Prince." 

Thus in the presence of the same idolatry, did Balaam the 
Geutiie prophet, and Daniel the Jewish prophet, proclaim "Him, 



( 



THE CHURCH IX THE WILDERXESS. 121 

whose dominion is an everlasting dominion which shall not pass 
away, and his kingdom that which shall not he destroyed." 

15. What wonderful words begin his final prophecy ? 

16. TV ho was the ''Star" thus seen in prophetic vision 

illuniinating the future history of the world ? Rev. 

22 : 16 ; 1:7. 

Christ here asserts that He is the Morning Star. The star which 
succeeding the sin of night, heralds the day of glory. 

To understand the full import of this prophecy to the listen- 
ing Balak, and its utter crushing of his hopes, remember that his 
idolatry included the worship of all the heavenly bodies (see 
note). The morning and evening star was to him a god. Per- 
haps the day had passed since Balaam had ascended the first of 
the high places, and during this last prophecy the evening star 
may have hung like a lamp of heaven over the Western Sea, as 
he and Balak watched it following the sun-god to his rest. Under 
its very light Balaam may have proclaimed the rising of a star 
from among those whom he had been called to curse. Thus 
Balak' s gods failed him, although he had called upon them from 
morning until evening, but there was neither voice nor any 
answer, save His, who is Lord of lords and God of gods. 

17. To what did the " sceptre" refer, and how were the 

star and the sceptre united in the minds of the 

Magi ? Matt. 2 : 1, 2. 

The sceptre was always an emblem of regal authority, and refers 
to Him who was to be King of Israel. The death-blow to Balak' s 
hopes was that this Grod-king was to rise from Israel. 

The Magi who brought gifts to Christ, were from the same 
region as Balaam, and were probably well versed in this pro- 
phecy, for traditions are carefully preserved in those Eastern 
nations. 

They saw the star that wrote in letters of light that He had 
come, and following the heavenly beacon to the Holy Land, 
they first announced their faith and their errand at Jerusalem. 
" Where is He that is bm^n King of the Jews, we have seen His 
star in the east, and have come to worship Him." Note that 
they knew that He was born a King^ and that they came to wor- 
ship Him who was also born a Gfod. Thus the sceptre and the 
star of Balaam's prophecy, the God-king of the Jews. 

18. By whom as a type of Christ the King of Israel, were 

the prophecies against Moab and Edom in part ful- 
filled ? 2 Sam. 8 : 14 ; Psa. 60 : 8. 
These nations may have a future symbolical significance as the 

6 



122 THE CHURCH IN THE WILDERNESS. 

enemies of Christ's church, over whom, see final triumph, Isa. 
63 : 1-6. 

19. What is meant by '' when he looked on Amalek ?" 

20. What did his far-reaching vision foretell of the sur- 

rounding Gentile nations ? 

21. What nation is meant by Asshur, and what was to be 

the fate of the Kenites ? 

22. What cry of despair burst, from Balaam as this vision 

rose before him ? Kum. 24 : 23. 

23. How in turn was Asshur to be afflicted ? 

*' So it came to pass, when the ships of Cyprus, of Greece, of Eu- 
rope, then just seen in the horizon of human hopes and fears, 
did at last, under the great Macedonian conqueror, turn the tide 
of eastern invasion backwards; and Asshur and Babylon, Assyria 
and Chaldea and Persia, no less than the wild hordes of the 
desert, * perished forever' from the esLTth.'"— Stanley's Jewish 
Church, p. 216. 

See Daniel's interpretation of Nebuchadnezzar's dream, Dan. 
2 : 38-45, where the changing kingdoms are foretold. Assyria, 
Persia, Greece, Rome, its ten divisions, their destruction and 
the setting up of the kingdom of Christ. Balaam saw only a 
faint outline of what was so clearly explained to Daniel. 

24. What simple account of their parting closes this his- 

tory of Balaam's visit to Balak ? 

25. What great truths are taught us in this history ? 

26. Where are the words found that form the heading 

of the last two lessons ? 

Note. 

The Worship of the Host of Heaven, 

2 Kings 23 : 5. 

Of all the varieties of idolatry, or of man's desire for a visible deity, 
sun-worahip, including that of the heavenly bodies, is the most 
rational and interesting. It was naturally the most wide spread, 
and can be traced from the earliest times to the present, influ- 
encing every species of idolatry. From the time of Job, who 
exclaims, " If I beheld the sun when it shined or the moon walk- 
ing, in brightness;" Job 31 :26; until the present, when in our 
own land the old African teaches the little negroes to dance in a 
circle before the fire, going round like the sun, from east to 
west, this sun-worship is known, or remembered in traditions. 
The word Baal means sovereign, ruler, and was the name given 



THE CHURCH IN THE WILDERII^ESS. 123 

to the sun, the sovereign or ruler of heaven's host. The moon 
was worshipped under the name of Ashtaroth, sometimes Ash- 
taroth-karnaim — the two-horned — the Diana of the Ephesians. 
The morning and evening star was worshipped under the name 
of Astarte, the Venus of the Greeks and of our heavens. The 
plural word Baalim included all the objects of worship. Balak 
was a worshipper of Baalim, and took the soothsayer up to the 
high places of his god — where the priests of Baal called upon 
him as he rose in glory in the eastern sky, and bowed in reve- 
rence as he sank into the western sea. But on this day, when 
the people who worshipped Jehovah were to be carsed by the 
prophet from Mesopotamia, Balak offered seven bullocks and 
seven rams at the prophets' bidding, to worship ignorantly Ba- 
laam's unknown God. It was in vain. Blessings were pro- 
nounced upon Israel, glory and honor awaited him: Jehovah his 
God was with him, and the shout of a king was in his camp, and 
" God is not a man that he should lie, neither the son of man 
that he should repent." 

Again Balak led Balaam to a greater height where Baal's tem- 
ple stood, and where Balaam could see the latest beams of the 
sun-god. From there Israel's host seemed like a " watered gar- 
den," with its many colored standards gleaming in the golden 
light. But there were no divinations, there were no enchant- 
ments against the favored people of the Lord. Not only were 
blessings repeated for them, but they were to bless the world, 
and from them was to rise a star (to Balak's mind— a god), and a 
sceptre — thus a God-king — ^before whom Moab would perish, and 
Balak's greatness and Baal's worshippers would be swept from 
the face of the earth. More than this, Balak heard, as the pro- 
phet preached Him to these Gentiles, who is the bright and 
morning star, for rapidly he sketched the fall of nations, Ashur, 
Babylon, Persia, Greece and Rome. Alas ! who shall live when 
God doeth this, ^as his cry as he " advertised " Balak as to what 
should befall the people in the latter days. The star and the 
sceptre gave no vision of hope to Balaam or to Balak. In the 
destruction which followed the rolling of the stone on the feet 
of the image, these worshippers of the host of heaven saw no 
promise— no glorious kingdom. Balaam returned to his place 
and Balak went his way. 



124 THE CHURCH IN THE WILDERNESS. 



LESSON FOKTY-FIEST. 

Numbers^ Chapters 26, 27. 

JOSHUA. 

*'And Joshua said unto him, what saith my lord unto his 

servant.'^'' 

1. Who was high priest of Israel at the time referred to 

in our lesson ? Num. 26 : 1. 

2. What command was given to Moses and Eleazar ? 

The Hebrew word translated " take the sum of," means to num- 
ber, in the sense of inspect, examine, organize for war; as Isa. 
13 : 4, " The Lord of Hosts mustereth the host of the battle." 
The host of Israel was to be reorganized as the army of the 
Lord. 

3. To whom was the actual numbering entrusted ? Num. 

1 :4. 

4. What was the total number of the people of Israel ? 

Num. 26 : 51. 

5. What decrease had been made in their number by 

the judgments upon them since the first census ? 

6. What was the increase in the number of the tribe of 

Levi ? 

7. Who only were left of those who were excluded in 

the numbering in the wilderness of Sinai ? Num. 
26 : 63-65, 

8. What general law of inheritance was issued at this 

time ? Num. 27 : 8-11. 

9. What announcement was then made to Moses ? 

10. What is the more familiar name of " this Mount 

Abarim? Deut. 34 : 1. 

11. Why was Moses commanded to ascend this Mount 

Abarim ? 

12. Is it probable that this command was immediately 



THE CHURCH IN THE WILDERNESS. 125 

obeyed, and if not, when did Moses have this prom- 
ised view of Canaan ? Deut. 34. 

13. What did Moses then ask of the Lord for the people 

whom he had led and loved so long ? Num. 27 : 
15-17. 

14. How did he address the Lord, and when had he be- 

fore used this form of expression ? Num. 16 : 22. 

15. What was its peculiar appropriateness in both cases ? 

Moses uses this expression in acknowledgment of the sovereign 
power of God, not only over the bodies, but over the spiritual 
natures of men. Bush says, " Moses with a beautiful propriety 
gives to the Most High this title, in acknowledgment of his pow- 
er to save or to destroy. It implies the urging of a strong motive 
to the divine compassion," towards those so entirely under His 
control. 

16. What qualifications did Moses ask for as needful in 

their future leader ? 

Examine Deut. 28 : 6; 1 Kings 3 : 7, on words "go out" and "go 
in before them," as suggestive of dally life and its duties, and 
Eze. 34 : 12-16, as explanatory of the duties of a shepherd, sug- 
gested by words " lead them out and bring them in." 

Read how our Shepherd cares for His flock. John 10 : 1-4, 11-18. 

17. Who was appointed by the Lord as fully qualified 

for the charge ? Deut. 34 : 9. 

18. What proofs had Joshua given of the " manner of 

spirit that was in him," and what instances of his 

bravery and devotion ? 

Ex. 17 : 13; 24 : 13; 33 : 11; Num. 11 : 28; 14 : 6. Brave, earnest, 
zealous, faithful. 
" Efforts and prayer, zeal and dependence were his rule." 

19. By what ceremonies was Joshua to be set apart for 

his ofilce ? 

20. What is meant by " put of thine honor upon him ?" 

21. Were the authority and gifts of Moses to be entirely 

transferred to Joshua ? 

Compare Num. 12 : 6-8 with 27 : 21; Deut. 34 : 10-12. 

22. By what means was Joshua to receive divine instruc- 

tion after he entered upon his ofiiice ? 



126 THE CHURCH IN THE WILDERNESS. 

23. What several " charges " did he receive from Moses, 

and what from the Lord ? Num. 27 ; 23 ; Deut. 3 : 
21, 22; 31 : 7, 8, 23. 

24. For how many years had Joshua been associated with 

Moses ? 

25. For how many years was he sole leader of the hosts 

of Israel ? 

26. Did he receive honor and obedience from the people 

of his charge ? 

27. What solemn charge did he receive from the Lord 

after the death of Moses ? 

28. What simple statement is a testimony to his faithful- 

ness ? Judges 2 : 7. 

29. How was he a type of Christ ? 

30. Where are the words found that form the heading of 

this lesson ? 



LESSON FOKTY-SECOND. 

Deuteronomy^ Chapter 4. 
THE STATUTES AND JUDGMENTS. 

** There is one lawgiver who is able to save and to destroy'^ 

1. What was one of the most important preparations 

made by Moses for leaving his beloved people ? 
• Deut. 1 : 5 ; 4 : 1. 

2. What chapters include his repetitions and explana- 

tions of the statutes and judgments ? 

3. What is the subject of the first exhortation ? Deut. 

4 : 1-40. 

Strict obedience. " It is nowhere said Do the best that thou art aUe^ 
but merely do this^ and the penalty which awaits a single trans- 
gression is death. The ineffable holiness of God allows of no 
abatement^ but requires every creature to be pure in his eight." 



THE CHURCH EST THE WILDER]SrESS. 127 

^-Fdber. This then is the instruction which brings to Christ, 
As failures to keep the law of Moses, brought the sincere Israel- 
ite to the atoning sacrifice, confessing his sins upon the head of 
the innocent victim, and seeing him die in his stead, so the same 
failure to keep the law of Christ, brings the sincere Christian 
to the atonement of Him who was once offered to bear the bur- 
den and the penalty of sin in his stead. 

4. What direct and simple reward was always promised 

the Israelites for obedience ? Deut. 4 : 1. 

5. What is promised to the faithful, who are redeemed 

by the blood of Christ ? Rev. 22 : 14. 

6. What w^arning did Moses give against any change 

being made in any portion of the " word V 

It should be noted that such a change in the commands of God, 
would make them the words of man, and not of God. 

7. What warning was given to us through St. John ? 

Rev. 22 : 18, 19. 

8. What did our Saviour say in reference to the strict 

fulfillment of the law ? M^tt. 5 : 17. 

9. How did He say the Jews had failed to keep the 

law ? Matt. 15 : 6-9. 

10. Of what did Moses remind Israel as a proof that obe- 

dience to the law gave life ? Deut. 4 : 3, 4. 

11. What two leading features of the law were included 

under *' statutes and judgments ?" 

Statutes were the moral commandments, judgments the political. 
• Another division is " testimonies," which the Jews say refer 
to such ordinances as were appointed to keep in mind some 
great thing that God had done for them. 

12. What additional motive for obedience was presented ? 

Deut. 4 : 6. 

The reputation of Israel and of Israel's God among other nations 
is a matter of history. Bishop Patrick quotes from an ancient 
Greek writer: "The Chaldeans and the Hebrews (often united 
after the captivity) are the only wise people who worship God, 
the Eternal King, in a pure manner;" from another, " acknowl- 
edge Jehovah to be the highest God of all." The Attic laws are 
said to have contained some of Moses' laws. For suggestions 
on contents of Sybilline Oracles, see Faber, Horas Mosaicae. 
In the Bible we have the testimony of many more heathen na- 



128 THE CHURCH IN THE WILDERNESS. 

tions. Rabat), Josh. 2 : 9-11; Queen of Sheba, 1 Kings 10. : 4-9, 
also 2 Chron. 9 : 23; King of Babylon, Dan. 4 : 34, 35; Belshaz- 
zar's queen, Dan. 5 : 11; Darius the Persian, Dan. 6 : 25-27. 

13. In what did the great strength and power of the wis- 

dom of Israel have its foundation ? Deut. 33 ; 29 ; 
Josh. 1 : 5-7 ; Psa. 46 : 5. 

14. How did Moses direct them to avoid forgetting the 

words of the Lord ? Deut. 4 : 9. 
See also Prov. 4 : 23. 

15. What great events in their history were they to teach 

particularly to their children ? 

16. What were the most impressive points of those ex- 

traordinary events ? 

17. What was to be particularly remembered in opposi- 

tion to their love for idolatry ? Deut. 4 : 15, 16. 

18. Does this account agree in this particular with that 

in Exodus ? Ex. 19 : 9, 19. 

19. How did the sight of Jehovah's glory appear to the 

people ? Ex. 24 : iV 

20. Against what forms of idolatry did Moses particularly 

warn them ? 

21. What motive did he present to guard them from 

idolatry ? 

22. How did he refer to his punishment, and what is re 

markable in this reference to it ? 

Deut. 4 : 21, " for your sakes." 

23. Of what punishment did Moses warn them if they 

should worship idols ? Deut. 4 : 26-28. 

24. Was this literally fulfilled ? 

The captivity of the ten tribes, 2 Kings 18 : 9-12; that of the two 
tribes, 2 Chron. 36 : 14-22. 

25. What was promised to them on their repentance ? 

Deut. 4 : 29-31. 

26. In what events of their history has this promise been 

fulfilled ? Dan. 9 ; Ezra 1 : 1-6. 

27. In what prophecies has this promise been renewed 



THE CHURCH IN THE WILDERNESS. 120 

to Israel, and is its entire fulfillment still future ? 
Eze. 37 : 15-28 ; Jer. 33 : 14-18. 

28. How did Moses turn from the thought of punishment, 

and bring higher motives for obedience before them ? 
Deut. 4 : 31. 

29. What are the two emphatic points of this last exhor- 

tation ? Deut. 4 : 35, 37. 

30. What practical application did Moses make of the 

whole subject ? 

31. What was remarkable in the last promise, verse 40 ; 

and how is this still understood by the Jews ? Isa. 
1 : 26 ; Acts 1:6. 

32. Where are the words which form the heading of this 

lesson? 

Note on No. 31.— On verse 40, Bishop Patrick says: " Though 
Moses speaks of their long life on earth, yet the better sort of 
Jews did not set their rest here; but from this word " prolong," 
extended their hope as far as the other world. For thus Mai- 
monides saith they were taught by tradition to expound these 
words, ' That it may be well with thee, in the world that is all 
good, and may'st prolong the days in the world that is all 
long.' ' 



LESSON FORTY^THIKD. 

Deuteronomy^ Chapters 4, 19 ; N^unibers^ 
Chapter 35. 

THE CITIES OF REFUGE. 

"That which is altogether just sJ^alt thou follow T 

1. What duty did Moses next perform ? Deut. 4 : 41. 

2. What were the names of these cities, and for what 

purpose were they set apart ? 

3. On which side of Jordan were they situated ? 

4. What commands were given in regard to other cities 

6^ 



130 THE CHURCH IN THE WILDERNESS.* 

of refuge in tlie part of Canaan yet to be possessed ? 
Deut. 19 : 9. 

5. From whose portion in the land of Canaan were the 

cities of refuge chosen ? Num. 35 : 6. 

6. How many cities were commanded to be set apart for 

the Levites ? 
•7. How much land was to be reserved for them around 
their cities ? 

8. When was this done, and by whom ? Josh. 21 : 1-3, 

41,42. 

9. Who were protected by the cities of refuge ? Deut. 

19:4; Num. 35 : 15, 22, 23. 

10. By whom were they to be tried, and how many wit- 

nesses were required ? Num. 35 : 24, 25, 30 ; Deut. 
19 : 15-18 ; 17 : 8-13. 

11. What precaution ensured the safety of the man-slayer ? 

Num. 35 : 28. 

12. For how long was he to be separated from his part 

in the promised land ? 

13. What is to be understood by the reference to the 

anointing ? Heb. 9 : 14, 15. 

In answering this question remember the purpose of anointing, 
and of Whom it rendered the high priest a type. 

14. Was the penalty of separation from his home laid 

upon the man-slayer because he was morally guilty, 
or because through him God's law had been broken ? 
Deut. 19 : 6. 

15. Whose death was accepted as a satisfaction for the 

blood that had been shed ? 

16. What part of Christ's work was typified by the res- 

toration of the man-slayer to his inheritance through 
the death of the anointed priest ? Acts 3 : 21 ; 
Rom. 8 ; 20, 21. 

The man-slayer was not personally guilty, although his act was a 
consequence of sin. It was a part of the disorganization which 
sin brought into the world. The man-slayer suffered a penalty 
because blood had been shed by him. The penalty shut him out 



THE CHURCH IN THE WILDERNESS. 131 

from his inheritance for a time^ until the death of the anointed 
priest restored him. (May not this help to explain Gal. 3 :-23?) 
To apply the condition of the man-slayer to ourselves. We suf- 
fer many sorrows which are not a consequence of our personal 
sins; they may come through others, or through errors in judg- 
ment, and yet oppress us with the burden of sin. We " flee for 
refuge to the hope set before us." We are safe, and yet we are 
not in perfect peace, nor in possession of the happiness prom- 
ised in our final inheritance. That is one of the last blessings 
which the death of our anointed Priest, Christ Jesus, will 
give us. 

17. What may we learn from this subject of the dealings 

of God with His peoj)le which will explain many of 
their present trials ? Rom. 8:18; 1 Cor. 15 : 22 ; 
1 Peter 4 : 19. 

18. What murders were to be punished by death without 

reprieve ? Ex. 21 : 12, 14 ; Deut. 19 : 11-13. 

19. What punishment was commanded for a murder com- 

mitted through negligence ? Ex. 21 : 28-30. 

20. What care was to be taken lest a death should occur 

from what we call accident ? Deut. 22 ; 8. 

21. What was the law of an uncertain murder ? Deut. 

21 : 1-9. 

22. What reason is given by the Lord for these laws be- 

sides the expiation of the sin of murder ? Num. 
35 : 33-34. 

23. What is said to be in the blood ? Lev. 17 : 11. 

24. What is said of Abel's blood ? Gen. 4 : 10. 

25. In the case of murder how was the judgment deci- 

ded ? Num. 35 : 24-33 ; Deut. 17 : 6, 7. 

26. What attributes of God are especially displayed in 

the laws ? 

27. How did they teach* both duty to God and duty to 

man ? 

28. What was the law in reference to the appointment 

and conduct of judges ? Deut. 16 : 18-20, and 1 : 
16, 17. 

29. In what cases were the judges to be referred to, and 

was their judgment final ? Deut. 17 : 8-13. 



18g THE CHURCH IN THE WILDERNESS. 

30. Was the law, Deut. 19 : 21, intended as a rule for 

private revenge or for the direction of the judges ? 
Examine Deut. 19 : 17-21. 

31. Was it in itself just, as a guide to the administration 

of penalties ? 

32. How did our Lord reprove those who had made it a 

guide for daily conduct ? Matt. 5 : 38-42. 

The reproof is inverse 20, and warns against the error of those 
who in striving to obey the letter of the law, paid no regard to 
its spirit. Such a spirit as our Lord inculcates may be found in 
Deut. 15 : 7-15; 24 : 14-22. * 

33. Where is the verse found that forms the heading of 

this lesson ? 



LESSOIT FOETY-FOURTH. 

TYPES AND ANTITYPES. 

'* Christ is the end of the law for righteousness to every one 

that helieveth." 

1. In the conversations of our Lord with His disciples 
did He abrogate the law of Moses, and if you think 
He did, what are we to understand from His in- 
structions in Matt. 5 : 17-19 ? 

The law of Moses was threefold. Civil, ceremonial and moral. 
The civil enactments existed while Israel was a nation, and have 
formed a guide for many other codes. The Jews expect a Res- 
toration of these laws with that of their nation. The ceremo- 
nial laws have been partly fulfilled, and we have our Saviour's 
word that we shall see their completed fulfillment. 

The moral laws are in full force as explained and made more 
spiritual by the teachings of the gospel. 

3. What is an instance of the application of the spiritual 
meaning of the moral law ? Matt. 5 : 21, 22, 43-48. 



THE CHURCH IN THE WILDERNESS. 133 

3. Are the words whicli are quoted in Matt. 5 : 43, taken 

from the law of Moses ? 

4. Who had added such " traditions " to the letter of 

the law, thus departing widely from its spirit ? 
Matt. 15 : 1-9. 

See note. 

5. How can Luke 16 : 16, 17 and Eph. 2 : 15 be recon- 

ciled with Matt. 5 : 17-20 ? 

The fvlJiUing of which Christ spoke (Matt. 5 : 18), is this very 
"blotting out of ordinances" (Col. 2 : 14), the taking away of 
their necessity. The law which brought man to Christ in 
daily sacrifices and burdensome institutions, was that law the 
'• enmity " or the penalty of which Christ in His flesh abolished, 
at the same time that He fulfilled all its types, and provided one 
perfect sacrifice for both Jew and Gentile. Eph. 2 : 15. 

6. What was the imperfection of the '' law" referred to 

in Heb. 7 : 19 ? Heb. 10 : 1. 

7. What has " fulfilled," completed or perfected it, as 

one part of God's great j)lan for the spiritual gov- 
ernment of His people ? Col. 2 : 14 ; Heb. 10 : 
9-22. 

Christ's sacrifice has fulfilled its types, paid its penalties. " Made 
unto us wisdom and righteousness and sanctification and re- 
demption." 

8. What are the three divisions -of this "plan," known 

as " dispensations ?" 

Adam to Moses, Patriarchal, i Moses to Christ, Levltical. 
Christ to the End, Christian. 

9. What is the foundation of the forgiveness of sins 

under each one of these dispensations ? Heb. 11 : 
4 ; Lev. 17 : 11 ; Heb. 9 : 28. 

10. By whom under the first dispensation was the sacri- 

fice offered ? 

11. By whom under the second ? 

12. By whom under the third and last ? 

13. Are these three dispensations separate, and three 

plans, or are they parts of one plan, formed by one 
mind ? Luke 1 : 68-80 ; Eev. 22 : 13, 16. 



134 THE CHURCH IN THE WILDERNESS. 

14. Wbo under tlie last dispensation is our Sacrifice, our 

Priest, our Mediator, our Prophet, our Captain and 
King? Heb. 13:8. 

15. What is the sign of our admission into Christ's flock ? 

Gal 3 : 27. 

16. What is our commemorative feast ? 

17. What is our Egyptian bondage ? 

18. What is the era of our deliverance ? 

19. Through what wilderness of life are we sustained ? 

20. What is our Manna ? 

21. What is our Jordan ? 

22. What is our Canaan ? 

23. Could we learn this from either the Old or the Kew 

Testament alone ? Luke 24 : 25-27 ; John 5 : 46, 47- 

Answer as far as possible in the words of Scripture, finding proofs 
for both type and antitype. 

The references as below were given by the class for whom 
these questions were written. 

Answer to No. 14. 

TYPE. ANTITYPE. 

Ex. 12 : 27 Christ is our Sacrifice ... 1 Cor. 5 : 7. 

Lev. 16 : 30-33 . " Priest . . Heb. 9:11, 12. 

Num. 14 : 19, 20 " Mediator ... 1 Tim. 2 : 5. 

Deut. 18:15 " Prophet .... Acts 3 : 22-26. 

Deut. 3:28 " Captain ....Heb. 2 : 10. 

IChron, 11:3 *i King Matt. 2:2; John 19:19. 

No. lb.— Baptism. 
1 Cor. 10 : 2. Acts 2 : 41. 

No. 16. — The LorcCs Supper. 
Ex. 12: 24-27 ..Luke 22 : 19. 

No. Yt.— Bondage of Sin. 
Ex. 13 : 3 Rom. 8 : 15. 

No. l%.—Anno Domini. 
Ex. 12 : 2 Matt. 2:1; Luke^ : 10, 11. 

No. 19.— T^Ae J&urney of Life. 
Heb. 3 : 8, 9; Ex. 40 : 38 Heb. 3 : 14; Matt. 28 : 20. 

No. ^.—JoUn 6 : 33. 
John 6 : 31 John 6 : 35, 48. 



THE CHURCH IN THE WILDERNESS. 135 

No. ^1.— Death. 
Josh. 4 : 22, 23 ; Psa. 114 : 3 1 Cor. 15 : 56, 57. 

'^0.22.— Our Eest. 
Heb. 3 : 7-11 Heb. 4 : 9. 

Note on No. 4. — Among those who conversed with onr Lord were 
certain members of Jewish sects called Pharisees and Sadducees, 
and also Scribes who were the copyists of the law and other sa- 
cred writings. A few words will sufficiently explain their sev- 
eral errors and render the reproof given to them more clear. 
The Pharisees were legal or ceremonial followers of Judaism ; 
neglecting its spirit they followed the false traditions of its 
meaning, and added much that was entirely opposed to the 
whole intention of the law. 

The Sadducees denied tradition or any other real or professed 
exponent of the law of Moses. Considering everything uncer- 
tain but its actual precepts, they finally lost its spirit entirely, 
and (the infidels of their age) they denied the resurrection and 
the existence of angels or spirits. 

The traditions which were received by the Pharisees as divine 
teachings were collected in the second century, and called the 
Mishna, or repetition. 

"Later Jewish waiters added comments to this, called Ge- 
mara (completion). These together formed the Talmud." This 
should be carefully distinguished from the Targums, which were 
translations or paraphrases of the original Hebrew, and some of 
which are of great value. " The Targum of Onkelos translates 
the Pentateuch into Chaldaic Hebrew, and was written about 60 
B.C. The Targum of Jonathan on the prophets and historical 
books dates about the Christian era." (See Bible Hand-Book by 
Dr. Angus). 

Note on No. 14.— Furnished by a member of the class, subject, 
"Captain." 

" The work which Moses asks God to appoint man to perform, 
is the work of leading and guiding the chosen people, directing 
them in their civil life, keeping them ever in His fear, and con- 
ducting them over Jordan. So is the work of our Captain. He 
is to give us counsel in time of doubt, and we are taught to seek 
it. His teachings are to influence our hearts. His presence is to 
guide and strengthen us through the passage of onr Jordan, and 
then it shall be ours to follow " the Lamb whithersoever He 
goeth." 

Note on No. 21. — The usual ideas in regard to death as the dark 
river, through whose cold and dreadful waters we must pass, are 
not in tne Bible. If the crossing of the Jordan represents death, 
it represents it as a joyful and triumphant passage to another 
land. Not an Israelite who followed the ark through Jordan, 



136 THE CHURCH IN THE WILDERNESS. 

felt the cold wave; their passage was on dry ground. The text 
chosen on this subject as the antitype, is, therefore, such as 
represents the victory over death. 



LESSON FOETY-FIFTH. 

Deuteronomy^ Chapters 4, 5. 6. 

THE LAW WHICH MOSES SET BEFORE THE 
CHILDREN OF ISRAEL, 

''Make me to understand the way of thy precepts, so shall I 
talk of thy wondrous works" 

1. How did Moses announce his next discourse to the 

children of Israel ? Deut. 4 : 44. 

2. How did he divide its instructions ? 

3. In what place and under what circumstances did he 

speak to them ? 

4. What reason did Moses give as that upon which the 

importance of his words were founded ? Deut. 

5 : 2. 

The idea is that in these statutes was contained the Covenant be- 
tween Israel and the Lord God. 

5. With whom had the covenant been made, and who 

are meant by " our fathers V 

6. How can verse third, chapter fifth, be explained ? 

7. What two distinct and separate covenants were fa- 

miliar to the 'Israelites as exclusively belonging to 
their history ? Gen. 15 : 18-21 ; Ex. 24 : 3-8. 

8. How did Moses remind them of his position as medi- 

ator in this covenant ? 

9. What do we call the *' Word of the Lord," which 

Moses showed to the people ? 

The Jews speak of these commands as the Ten Words, or the Ten 
Covenant Words. 



THE CHURCH IN THE WILDERNESS. 137 



10. What additional information to that in Ex. 20, is 

given by Moses in regard to the giving of these 
words? Deut. 5 : 28-31. 

11. What approval was given by the Lord of the humil- 

ity and fear of the people ? Deut. 5 : 28. 

12. What twofold authority had Moses in his position of 

mediator ? Deut. 5 : 27, 31. 

13. What exhortation prepared the people for a further 

exposition of the law ? Deut. 5 : 32, 83. 

14. What do the Jews call the law, and what is the literal 

meaning of the word ? 

See lesson first. 
The word Torah is used among the Jews to designate that division 
of the Old Testament which we call the Pentateuch, or the Five 
Books of Moses. In a lecture recently delivered hy a Rahbi from 
Jerusalem, he explained to his Jewish audience that the troubles 
with which their nation had been afflicted, were from their neg- 
lect to obey the words of the Torah. ''Teach the Torah to 
your children, and you will have blessings," was one of his in- 
structions. 

The division of the Old Testament in use in the time of our 
Lord, is found in Luke 24 : 44 : " The Law," being the books of 
Moses; " The Prophets," containing the historical and the pro- 
phetical books; " The Psalms," including all the poetical books. 

15. For what is the study of the law profitable to us ? 

2 Tim. 3:16; John 5 : 46, 47. 

16. What blessings were promised to Israel on their per- 

formance of the law ? Deut. 6 : 1-3. 

17. What are the two points of the first commandment ? 

Deut. 6 : 4, 5. 

That the commandment begins in verse 4, is proved by Mark 
12:29. 

The first point, made so emphatic by Moses, is this : The Lord 
our God, is one God, or literally Jehovah our God is one Je- 
hovah. To understand more clearly all that this statement was 
to the Israelites, It is necessary to recall what had been taught 
them in regard to the name Jehovah. It was the name by which 
God had chosen that Israel should know Him. Turn to Ex. 3 : 
6; we read : "I am the God of Abraham, the God of Isaac, and 
the God of Jacob." But Moses asks for a name especially for 
Israel, verse 13, and the answer is in verses 14, 15, of which verse 
15 contains the memorial name, " Thus shalt thou say, the Je- 



138 THE CHURCH IN THE WILDERNESS. 

hovali God— hath sent me— this is my name forever and this is 
my memorial." Jehovah (which is always the original word, 
translated Lord, when that word is printed in capital letters), 
Jehovah God, was the name by which Israel was to worship the 
God of their fathers. 

In Ex. 6 : 3, explanations are more clearly given to Moses, with 
the additional information, " By my name Jehovah, was I not 
known" to the fathers. In this instance, "Jehovah" is not 
translated, and by not being " known " is meant not understood 
*or comprehended. Not that the patriarchs had never heard the 
name Jehovah, but they had not understood it as the people of 
Israel could after the explanation given to Moses. In this newly 
understood meaning it was to be the Memorial Name. From 
this time the name is kept ever before the nation. In Ex. 12 ; 
12, Jehovah will pass through Egypt. In verse 27, " Jehovah's 
passover." In chapter 13 : 21, Jehovah went before them. In 
Ex. 19 : 20, Jehovah came down upon Sinai. In Ex. 33 : 18, Mo- 
ees asks to see His glory, and is answered, " I will proclaim the 
name Jehovah before thee;^' and in Ex. 34 : 5, 6, Jehovah passed 
by, and proclaimed *' Jehovah, the Jehovah God." 

No wonder then that the great Law-Giver began his exposition 
of the statutes and judgments by the words, '* Hear, O Israel, 
Jehovah our God, is one Jehovah." 

He was Israel's God emphatically. 

(For a full explanation of the meaning of this Memorial name, 
see Yahveh Christ, by Rev. Alexander McWhorter.) 

18. What was the second point in this command ? Deut. 

6 : 5. 

19. How was Israel commanded to love this one Jehovah ? 

20. "What are included in " heart, soul and might," or 

strength ? 

"Heart," the seat of the emotions. *' Soul," the being, the eter- 
nal personality of man. Gen. 2:7. " Might," physical or bod- 
ily powers. Rom. 10 : 9-10. 
For this entire consecration see Rom. 12 : 1. 

21. What motive is given in the fact expressed by the 

words " the Lord thy God V Deut. 6 : 5. 

There is great emphasis in the change of expression. In verse 4, 
it is " Jehovah our God;" in verse 5, the word " thou " addressed 
the command to each individual— making it a personal matter, 
also the words " Jehovah thy God," teaching each listening Is- 
raelite that Jehovah was to each one a living God. Such an 
appreciation of the Saviour called from the believing Thomas 
the exclamation, ^'My Lord and my God." 
Israel was so surrounded by idolatries, ever tempting them to 



THE CHURCH IN THE WILDERNESS. 139 

Bin, that it was imperative for them to learn that the Jehovah of 
Israel was not a manifestation of a power such as was claimed 
for Baal, nor an abstract idea like some of the gods of the Egyp- 
tians, hut the God who led them out of Egypt, the God who 
would fill the earth with His glory. " One Jehovah, and His 
Name One." 

An abstract idea is one that can be understood without an ob- 
ject, as Goodness, which can be understood without saying " a 
good person." We sometimes so use the word Providence. 

22. How were these precepts to be taught to their chil- 

dren ? Eccl. 9:10; Heb. 11 : 6. 

23. In what way were these precepts to be a part of their 

daily life ? Deut. 6 ; 7 ; Mai. 3:16. 

24. How did the Jews literally obey the commands con- 

tained in the eighth and ninth verses, while they 
neglected their spirit ? Matt. 23 : 5. 

One phylactery was composed of four pieces of parchment, on 
which were written four quotations from the law^ — one referring 
to the Passover. Ex. 12 : 2-10. Another to the departure from 
Egypt. Ex. 13 ; 11-21. Another containing this part of our les- 
son. Deut. 6 : 4-9. And the fourth containing Deut. 11 : 18-21. 
This phylactery was bound on the forehead. The word means 
presentation. 

25. What instructions may we gain from this lesson ? 

26. Where are the words found which form the heading 

of this lesson ? 



LESSON FOETY-SIXTH. 

Deuteronomy^ Chajpters 6 and 7. 

STATUTES AND JUDGMENTS. 

*Not emry one that saith unto me, Lord, Lord, shall enter 
into the kingdmn of hea'oen, hut he that doeth the will of 
my Father, which is in heaven.'' 

1. Against what peculiar danger did Moses warn his 



140 THE CHURCH IN THE WILDERNESS. 

people, and when would they be exposed to this 
danger ? Deut. 6 : 10-12. 

2. What warning did our Saviour give against similar 

danger ? Luke 12 : 15. 

3. What redemption were the people of Israel to keep 
ever in mind ? Deiit. 6 : 12. 

4. Why would its remembrance be a safeguard to them 

in prosperity ? 

5. What is meant by " fearing," '' serving " and " swear- 

ing by His name ?" 

"Fearing is a matter of the heart; serving, a matter of working 
and striving; swearing by His Name, is the practical manifesta- 
. tion of the worship of God in word and conversation." 

6. What warning did Moses give against idolatry ? 

7. By what reason did he enforce this, and how was 

God " among them " in a different way from that 

by which we now understand his presence with us ? 

The Jehovah God gave to the people of Israel a visible manifesta- 
tion of His presence. They heard His voice, they saw the stroke 
of His judgments directly from the Cloud of Glory, where His 
presence dwelt. (Lev. 10 : 2; Num. 16 : 35.) Once a year the 
High Priest entered into the presence of that glory, carrying the 
atoning blood and shielded by the incense cloud, which rose be- 
tween Him and the Mercy-seat. Every day Moses the servant of 
the Lord — the mediator between Him and Israel — heard His voice 
and received His words. Read also Ex. 19 : 5; 33 : 14; 40 : 34-38; 
Lev. 9 : 23, 24. All this was different from the meaning of Matt. 
28:20; John 15 : 4. 

8. What did he mean by requiring them to keep the 

commands of the Lord '^ diligently ?" 

9. What explanations were they to give to their chil- 

dren ? Deut. 6 : 20-25. 
10. Were these explanations fitted to teach their children 
the object and the meaning of these testimonies 
and statutes, and how ? 

In answering this question, consider that the object of the testi- 
monies and statutes was threefold : To teach the nature of Jeho- 
vah and of His works; what worship was acceptable to Him; 
and the results to themselves of offering this worship. 
In the explanations to be given to their children we leara in 



THE CHURCH IN THE WILDERNESS. 141 

Terse 21, that Jehovah looked upon them in their captivity, and 
relieved them with " a mighty hand," thus showing His compas- 
sion and His power. In verse 22, of His miracles; in verse 23, of 
His truth. In verse 24, the fear of the Lord is shown to be their 
greatest good. 

11. What is the meaning of the phrase it shall " be our 

righteousness,", etc. 
See same expression, Deut. 24 : 13, where an act of mercy is called 
righteousness. The meaning must be gathered from the general 
sense. In 2 Sam. 4 : 11, righteous means innocent. In Matt. 9 : 
13, it means self-righteous. In the verse before us it means that 
this obedience was right in the sight of God, and would receive 
His favor and the fulfillment of His promises. In addition to 
this it should be remembered that a careful observance of the 
law, on the part of Israel, presupposed faith. They would not 
obey a God in whom they did not believe. It further required a 
belief in the great lesson of sacrifice, " without shedding of blood 
there is no remission of sins." When we include the conviction 
that each individual must have had. of his need of atonement, 
we come nearly to the gospel understanding of the " righteous- 
^ ness of faith." We nowhere find that Moses contemplated a 
Pharisaic obedience, so that a sincere observance of " all these 
commandments before the Lord our God, as He hath command- 
ed," would include the faith that was counted " righteousness " in 
Abraham. The gospel meaning of righteousness by faith, or 
"justification by faith, is the personal application by each Chris- 
tian of the whole work of Christ," or our being " accounted right- 
eous before God, only for the merit of our Lord and Saviour 
Jesus Christ, by faith, and not for our own works or deser\ings.'' 
Of this the sincere Israelite saw the shadow. He sought atone- 
ment by the shedding of the typical blood, and believing in this 
as the appointed expiation, his " faith was counted for right- 
eousness." 

12. What is the next subject that Moses brought before 
the people ? Deut. 7:1. 

13. In considering this, of what promise to Abraha^i 
would they be reminded ? 

14. How were they to deal with these nations, and why 

was this necessary ? 

15. Can you give any instances in the history of the Jews 

after this period which prove how needful it was 
for them to destroy idolatry ? Judges 10 : 6, etc. 

16. What reason did Moses give for this entire separa- 

tion from sin ? Deut. 7 : 4, 6. 



142 THE CHURCH IN THE WILDERNESS. 

17. What is the meaning of " an holy people unto the 

Lord ?" 

See lesson twenty-second. 

18. When will the days come that Israel will be '- an 

holy people unto the Lord," in the deepest and 
most spiritual meaning of the words ? Isa. 2:2; 
32 : 15-18 ; Zech. 8 : 3-8. 

19. Why had the Lord chosen and redeemed this people? 

Deut. 7:8. 

20. After all these subjects were brought before them, 

how did Moses deduce from them additional rea- 
sons for obedience ? Deut. 7 : 9-11. 

21. If their hearts should fail them when they saw the 

greatness of the nations of Canaan, how were they 
to reanimate their courage ? 

22. What additional warning was given against the snare 

of covetousness ? Deut. 7 : 25,* 26. 

23. What example of this sin and of its punishment is 

recorded by Joshua ? Josh. 7 : 19-26. 

24. Why was the silver and gold offered to idols an 

" abomination " or a hateful thing unto the Lord ? 

When the nature of idolatry is considered it will not he difficult to 
see why everything connected with it was offensive to Jehovah. 
Idolatry in Israel was treason, rebellion, ingratitude, falsehood, 
denial of their God. It was impurity, uncleanliness, denial of 
the covenant, denial of the efficacy of the sacrifices, in short, it 
was a selling of their birthright. In following the idolatrous 
practices of the nations of Canaan, they offered human sacri- 
fices, killed their children with horrible tortures, devoted the 
gifts of God to the lowest uses, defiling themselves who were the 
" holy people," and the land which was the " holy land." 

25. What are some of the sins which we are told are 

*' abominations unto the Lord?" Prov. 6 : 16-19; 
12 : 22. 

26. What will be the final doom of those that " work 

abominations or make a lie ?" Rev. 21 : 27. 

27. In strong contrast to these things, about what sub- 

jects are we told to think ? Phil. 4 : 8. 



THE CHURCH IN THE WLLDERNESS. 143 

28. Where are the words found which form the heading 

of this lesson ? 

29. What is the chief practical instruction of the lesson ? 

James 1 : 22 ; 1 John 5 : 2, 3. 



LESSON FOETT-SEYENTH. 

Deuteronomy^ Chapters 8 am.d 9. 

THE TEACHING OF EXPERIENCE. 

"Thou in thy manifold mercies for sookest them not in the wil- 
derness. . . . Tfiou gavest also thy good Spirit to instruct 
thera.'^'' 

1. What lessons of their wilderness life were enumerated 

by Moses ? Deut. 8 : 2-4. 

2. For what reasons were the Israelites subjected to 

these trials ? 

3. Were they still receiving supplies of manna, and when 

did this daily miracle cease ? Joshua 5:12. 

4. In the description of Canaan what are the features in 

which it differed from Egypt, and what were its 
most important productions ? 

5. What is meant by the latter part of the ninth verse, 

and what light have modern discoveries thrown 
upon the subject ? 

6. When in possession of the promised blessings what 

would be their natural expression of gratitude ? 
Deut. 8 : 10; Psa. 103 : 1-4. 

7. What oflfering was commanded when they would eat 

the bread of the land ? Num. 15 : 17-21. 

8. What were they again warned against forgetting ? 

Deut. 8 : 11. 



144 THE CHURCH IN THE WILDERNESS. 

9. How would the keeping of all the commands of God 

guard them from the dangers of prosperity ? 

In answering this, think what is the great danger of prosperity 
and how the whole system of laws given by Moses was so framed 
as to guard against iL Their worship was a continual cry " Not 
unto us, O Lord, but to Thy Name give glory." It was a sys- 
tem taking them out of themselves. *' God forbid that I should 
glory save in the cross." 

10. What manifestations of divine favor were once more 

enumerated? Deut. 8 : 15, 16. 

11. What lesson were they to learn from these expe- 

riences ? 

12. How was it a part of their faith to ascribe to the 

right cause their " power to get wealth ? 
Examine Ex. 3 : 8; Lev, 25 : 21, 22; Lev. 26 : 3-5, 14, 15, 20, 

13. If after all the arguments and experiences and warn- 

ings they still forget the Lord, what would be the 
judgment upon them ? 

14. How did the prophet Daniel refer to these faithful 

warnings of Moses when he confessed the sins of 
the people ? Dan. 9 : 11-15. 

15. How are we to understand the expression " this day ?" 

Deut, 9:1. 

16. Can you give any other instance of a similarly indefi- 

nite use of the word '' day ?" John 8 : 56 ; PhU. 
1 : 6. 

17. How long after the death of Moses did the Israelites 

pass the Jordan ? 

18. What are the important teachings in the verses from 

the second to the sixth ? Deut. 9. 

19. How did Moses then prove the statement of verse 

sixth ? 

20. What reason was very clearly taught them for the 

destruction of the idolatrous nations of Canaan ? 

21. What was said of this in the original promise to 

Abraham ? Gen. 15 : 16. 

22. When was the first attack of the Israelites upon the 

Amorites, and was it successful ? Deut. 1 : 44. 



THE CHURCH IN THE WILDERNESS. 145 

23. For what twofold reason did the attack fail ? 

24. When were they permitted to conquer these people, 

and how was the fact that the Lord's time had 
come for their destruction carefully explained ? 
Deut. 2 : 30, 31 ; Judges 11 : 21. 

25. What are the practical instructions of the lesson. 

26. Where are the words found that form the heading of 

the lesson ? 



LESSON FOETT-EIGHTH. 

Deuteronomy^ Chapter 10. 

THE FIRST AND GREAT COMMANDMENT. 

" The secret of ike Lord is with them that fear Mm, and Re 
icill show them His covenant" "Thou shalt love thy neigh- 
tor as thyself. I am the Lord!''' 

1. To what '^ time " did Moses refer in the first verse of 

the lesson ? 

See Deut. 9 : 25, and find reference in Exodus. 

2. Why were these events again brought before the 

people ? 

In examining the subject from verses 1-11, it will be seen that 
Moses repeated such events as proved the forgiveness of God. 
The giving of the tables of stone a second time, the prolonged 
life of Aaron, the succession of Eleazar, the separation of the 
Levites, were all proofs that the Lord hearkened to Moses, and 
did not destroy the nation. See verse 10, and Ex. 34 : 27, 28. 

3. At what time were the tribe of Levi separated for 

the service of the Lord ? 

By a comparison of texts the inference will be that the tribe of 
Levi were set apart for the service of the Lord before there is 
any actual mention of the fact. In Ex. 28 : 1, we read the separ- 
ation of Aaron and of his family. In Ex. 32 : 26, the sons of Levi 

7 



146 THE CHURCH IN THE WILDERNESS. 

are said to have acknowledged themselves " on the Lord's side'' 
in opposition to the idolaters. This is commended in the bless- 
ing of Moses. Deut. 33 : 9. In Ex. 38 : 21, the service of the Le- 
vites is spoken of as established. In Num. 1 : 47, we are told 
the Levites were not numbered among the tribes. In Num. 3 : 
5-9, we read that they were given to Aaron and to his sons. In 
Num. 8 : 5-26, we read the consecration of the Levites for their 
work. 

4. What three divisions of their service V7ere enumer- 

ated by Moses ? Deut. 10 : 8. 

5. What is meant by the Lord being the inheritance of 

Levi ? Deut. 18 : 1-5. 

6. What wonderful revelations and events are summed 

up in the words of the tenth and eleventh verses ? 

Twice did Moses commune with God in the holy Mount. The time 
to which he refers in the lesson was the second occasion, but it 
will be well to review the whole series of his visions and revela- 
tions. Read Ex. 24 : 12-18, where we are told that for six daya 
Moses alone was preparing to approach the majesty of Jehovah. 
On the seventh— the Sabbath— the Lord called, " and Moses went 
into the niidst of the cloud." To Israel this cloud was ' like de- 
vouring fire." To Moses " the temple of the tabernacle of the 
testimony in heaven was opened, and the temple was filled with 
smoke from the glory of God and from His power." Rev. 15 : 5-8. 
He first saw the ark, the mercy-seat, the cherubim, the table and 
the candlestick. Ex. 25 : 8, 9, 40. The mercy-seat was the cover 
of the ark. It lay between the testimony or the law, which was 
in the ark, and the presence of Jehovah. It covered the law. So 
Christ is the Mercy cover, ever a Mediator between the law and 
the perfect justice of the ever present Jehovah. The pat ' rn 
shown to Moses was of pure gold, and on it stood the cherubim. 
We are not told of what form they were made, but Ex. 37 : 6-9, 
tells us they were of one piece of gold, and with wings outspread. 
We hear first of them at Eden, Gen. 3 : 24, keeping " the way of 
the tree of life." Ezekiel also saw the cherubim, and gives some 
description of them. Eze. 1 : 13, 22-25; 10 : 20-22. And John 
tells of their unceasing song of praise. Rev. 4 : 8, 9. The form 
by which these cherubim were to be represented, was revealed 
to Moses at the same time as were the patterns of the furniture 
of the holy place. Of the altar of burnt-offering the words are 
repeated, " Make it as it was showed thee in the mount." Ex. 
27 : 8. Directions for every part were given, and finally -^epeated, 
Ex. 31 : 7-11, with the injunction, " as I have commanded thee." 
Then were given those wonderful tables of stone, made by God's 
hand, and written with the finger of God. Ex. 32 : 16. These 
tables Moses broke, and after the suppression of the idolatry, he 



THE CHURCH IN THE WILDERNESS. 147 

went again into the Mount. Ex. 34 : 1-4. This was the second 
period of forty days, and the one referred to Deut. 10 : 10. In 
this period he received the proclamation of Jehovah's name, Ex. 
34 : 5-7, the promise of the marvels He would do for Israel, and 
the renewal of the tables of stone. So great was the glory with 
which Moses had been surrounded, that we read that his face 
shone with its brightness. Ex. 34 : 29-35. These then were the 
wonderful revelations which Moses received on Mount Sinai. 

7. Which is the great commandment in the law ? Matt. 

22 : 37 ; Deut. 10 : 12. 

8. What form of expression indicates the exceeding 

tenderness with which the great lawgiver desired 
to enforce the duty to God ? Deut. 10 : 12. 

9. How did he usually address the people ? Deut. 4:1; 

5 : 1, etc. 

10. What "doth the Lord God require" that worship 

may be acceptable to him ? 

The fear of God is to be united to the love of God; for love with- 
out fear makes men remiss, and fear without love makes them 
servile and desperate. — Gerhard. 

11. What is the immediate evidence that is given when 

" the fear and the love of God " are in the heart ? 
Deut. 10 : 13 ; Acts 2 : 37 ; 4 : 32-35 ; 9 : 6 ; Rom. 

2 : 13. 

Always a desire to work for Him. 

12. By what three arguments did Moses enforce the fear 

of the Lord? 
Examine Deut. 10 : 14r-21, and select verses 14, 17, 21. 

13. How was each one followed by a reason for their 

love? 

14. What is meant by the assertion in the fourteenth 

verse, and why is this a reason for fearing the 

Lord ? 

It must be remembered that the word " heaven " has three mean- 
ings in the Bible. One heaven is meant when we read of the 
"birds of heaven," the "winds of heaven," and refers to what 
we call the atmosphere. Another use of the word heaven, refers 
to the immense space stretching far beyond our atmosphere; it 
is our starry sky, magnificent beyond our highest thoughts 
more glorious than imagination can conceive. Yet even beyond 



148 THE CHURCH IN THE WILDERNESS. 

this second heaven, we read of what St. Paul calls the third 
heaven (2 Cor. 12:2-4), also called the "heaven of heavens." 
Solomon speaks of this "heaven of heavens" in his letter to 
Hiram king of Tyre, ahout the bnildiiig of the temple. 2 Chron. 
2 : 5-6. 

In this heaven of heavens, is the glory of God more especially 
manifested. It is there the glorious angels stand around the 
throne of God and of the Lamb. It is there that millions of 
glorified saints will praise Him forever. — Gaussen. 

15. Is the word " fear " used in the sense of being afraid, 

as in- Rev. 6 : 16 ; Psa. 119 : 120 ; and if it means 
more than this, what more is taught in the Scrip- 
ture about it ? Psa. 119 : 38 ; Isa. 8 : 13 ; Job 28 : 
28 ; Neh. 1 : 11. 

16. Why is the statement in verse 15, an argument for 
loving the Lord ? 1 John 4 : 19. 

17. What is the second of the three arguments by which 

Moses taught the fear of the Lord ? 
18.' What example of the loving kindness of the Lord 
was there given as a reason for loving Him ? 

19. What was the third argument by which Moses taught 

the fear of the Lord ? 

20. How was the Lord the " praise " of Israel, and what 

" terrible things " had He done for them ? 

21. What was the third reason for their loving the Lord? 

22. Of what attributes of the Lord were the facts in 

verse 22, a proof? Num. 23 : 19 ; Psa. 147 : 5. 
23t What were the three reasons that Israel should fear 
the Lord, and how far are they reasons for our 
fearing Him ? 

24. What were the three reasons that Israel should love 

Him, and how far are they reasons for our loving 
Him? 
All that Jehovah was to Israel, Christ Jesus is to us. 1 Cor. 1 : 30. 

25. What is the final conclusion that Moses drew from 

this consideration of the subject ; what word makes 
it personal, and what other word is emphatic ? 
Deut. 11 : 1, 



THE CHUUCH IN THE WILDERNESS. 149 

26. What is the promise to those who acknowledge the 

Lord in all their ways ? Prov. 3 : 6. 

27. Where are the words found that form the heading 

of the lesson ? 

Note. — It will be well to examine carefully this beautiful and 
forcible exhortation to fear and to love. The arguments by 
which Moses enforced the fear of the Lord — or such reverence 
as produced obedience — were drawn first from His majesty as 
exhibited in His power over the universe; next His majesty as 
exhibited in His power over created beings; and then His ma- 
jesty as exhibited in acts of divine omnipotence. Jehovah is 
represented as peculiarly the God of Israel, " thy praise and thy 
God." Each reason for fearing this great Jehovah, this God of 
Israel, is followed by a reason for loving Him; unmerited favor 
is the first one, " He chose you;'''' then His loving-kindness and 
tender mercy, then His truth and faithful performance of His 
promise to Abraham, Isaac and Jacob. What can be more con- 
vincing than the reasons, what more tender than the manner in 
which Moses enforces them ! He had watched over these people 
for forty years, he had offered himself to take the punishment 
of their sins (Ex. 32 : 32), He had guarded and protected them, 
and now that he must die and leave them, he enforces a holy 
life by the most powerful arguments. Imagine his earnest en- 
treaty as he leans lovingly towards them : " And now, Israel, 
after all that. you have seen and known, after all that the Lord 
your God hath done, what doth He require of you f Only to love 
Him and serve Him." Once more, as we have seen in the lesson, 
he repeats in a few words why they should so love and serve the 
Lord, and reiterates as a conclusion from his arguments, "Zot'6 
the Lord, keep His charge, lay up my words in your heart, and 
and in your soul, hind them on your hand, teach them to your 
children, write them on your doorposts, that your days may be 
as the days of heaven upon the earth." 
Surely " Moses was faithful in all his house." 



150 THE CHURCH IN THE WILDERNESS. 

LESSON FOETY-NINTH. 
Deuteronomy^ Chapters 11 and 12. 

THE LAND OF ISRAEL. 

"Let Mm that glorieth, glory in this, that he understandeth 
and knoweth me, that I am the Lord^ The Lord '' mak- 
eth lightnings with rain, and bring eth forth the icind out 
of His treasures^ 

1. By what arguments did Moses endeavor to impress 

Ills words upon the elders of the people ? Deut. 
11 : 2-9. 

2. What inferential promises are made a result of their 

obedience ? 

In a previous lesson it was said that the Jews were accustomed to 
consider that the word "prolong" included a hope of another 
world. 

3. What description was given of the land of promise, 

and how did it favorably compare to Egypt ? 

4. Besides the advantages which in its formation it jdos- 

sessed over Egypt, under wiiat especial care was the 
land ? Deut. 11:12; 1 Kings 9:3; Lev. 25 : 23. 

5. What poetical figures express this with great power ? 

Deut. 11 : 11, 12. 

6. What particular rains produced the fertility of Ca- 

naan ? Deut. 11 : 14 ; Jer. 5 : 24 ; Zech. 10 : 1. 

7. At what seasons did they fall ? 

The first rain after the summer heat and drought, fell in October, 
and was called the " former rain." This was soon after the be- 
ginning of the civil year. It prepared the land for cultivation. 

The " latter rain " fell in April, before the harvest, perfecting 
the grain, see Joel 2 : 23. 

8. Why were these rains " withholden" from Palestine ? 

Deut. 11 : 16, 17 ; Amos 4 : 7, 8 ; Isa. 5:6; Deut. 
28 : 15, 23, 24. 



THE CHURCH EST THE WIIiDER:N^ESS. 151 

9. What lias been the effect upon the land ? Deut. 28 : 
38-40 ; Isa. 33 : 8, 9. 
10 What promises have been given of the restoration of 
this particular blessing, and what will be the eflfect 
upon the land ? Zech. 10 : 1 ; Joel 2 : 21-27. 

*'It is a remarkable fact that whenever the judgment of God has 
been upon the Je^vish people for their sins, His curse has been 
also upon their land, especially the curse of barrenness, so that 
it has been an unproductive country to whomsoever has occu- 
pied it. Its agriculture is now of the lowest degree." The Lord 
has promised that He will turn unto the land, and it shall be 
tilled and sown, Eze. 36 : 9; and that it shall no longer be a land 
that " devourest men," verse 14, and that the corn and fruit shall 
be multiplied upon it, until it is like the garden of Eden, verses 
28, 35. So wonderful shall be this change that the surrounding 
people shall acknowledge the Lord, verse 36. Again, it will be 
known as " a land that the Lord careth for." Zech. 2 : 10-12 
Mai. 3 : 10-12. 

11. What do we learn from God's word of God's gift of 

rain ? Job 37 : 11-16 ; 38 : 26, 27 ; Psa. 147 : 7, 8. 

12. In what words of the Psalmist of Israel will such 

thoughts induce us to praise the Lord ? Psa. 96 : 
7-13. 

13. How did Moses again- instruct Israel in regard to the 

importance of his words ? Deut. 11 : 18-21. 

14. What promises did he renew ? 

15. What commands were issued in reference to the pro- 

mulgation of the blessings and curses ? 

16. By whom and when was this done ? Josh. 8 ; 33. 

17. On what subjects did Moses continue his instnic- 

tions ? Deut. 12. 

18. How were the Israelites directed to destroy the places 

of idolatrous worship ? 

19. How were they to regard the place in which the Lord 

should choose to put His name ? 

20. What was the first place of worship chosen by the 
Lord in Palestine ? Josh. 4:19. 

21. How long did the tabernacle remain there, and where 

was it afterwards reared ? Josh. 18 : 1. 



152 THE CHURCH IN THE WILDERNESS. 

22. How long did it remain at Sliiloh, and why was the 

ark taken from it ? 1 Sam. 4 : 3, 4. 
-23. What was the fate of the ark, and what induced 

those who had taken it to part with it ? 1 Sam. 

4: 11, etc. 

24. Where was it placed by David ? 1 Chron. 16 : 1. 

25. When did the glory of the Lord once more rebt upon 

it? 1 Kings 8 : 10, 11. 

26. How did the Israelites then obey the command of 

Moses in Deut. 12 : 11, 12 ? 1 Kings 8 : 62-66. 

27. What similar demonstrations of joy followed the re- 

building of the temple after the captivity ? Ezra 
6 : 16, 17. 

28. What law which was needful during the wilderness 

life was modified for their residence in Canaan ? 
Deut. 12 : 15, 16. 

29. What is the intention of the instructions in verses 

17-19 ? 

30. What is the especial instruction in verse 28 as to the 

spirit in which the commands are to be obeyed ? 
Matt. 6 : 3-6, 16-18. 

31. How was even curiosity into such things as are an 

abomination unto the Lord forbidden ? Deut. 12 : 
29-32. 

32. What similar instruction have we received from St. 

Paul? 2 Cor. 6: 16-18. 

33. Where are the words found that form the heading 

of the lesson ? 



THE CHURCH IN THE WILDERNESS. 153 

LESSON FIFTIETH. 

Deuteronomy^ Glia/jpters 13 and 14. 

WARNINGS AND LAWS. 

^'Let thine eyes look right on, and let thine eyelids look straight 
before theeP ''Turn not to the right hand nor to the left^ 

1. What punishment was commanded for those who 

might tempt to idolatry ? Deut 13 : 5, 9, 15. 

2. What cases are given as examples ? 

3. What was the first case ? 

4. What was the general rule by which they could judge 

of the truth of a prophet ? Deut. 18 : 21, 22. 

6. In what did the case in oirr lesson differ from the 

one supposed in Deut. 18 ? 

7. What was the sure test in this case ? Deut. 13:5. 

8. What was the second case of temptation, and how 

did it greatly differ from the publicity of the pro- 
phet's temptation ? Deut. 13 : 6. 

9. What in the administration of the punishment proves 

that it was to be awarded by the regular authorities ? 
Compare Deut. 17 : 6, 7, with 13 : 9. 

10. What was the third case of temptation, and what is 

meant by " men of Belial V 

11. What punishment was commanded for those who 

united in so general an idolatry ? 

12. What is emphatic in the first clause of Deut. 13 : 17 ? 

13. What is again impressed upon Israel in the second 

clause of same verse ? 

^ Compare Deut. 8 : 18. David understood such words as these, when 
he said, " If I regard iniquity in my heart, the Lord will not hear 
me." We read that " the Lord waiteth to be gracious," that He 
is "plenteous in mercy," hut we are also taught that He will 
not dwell in a heart that loves evil. He said to Israel, " Kemem- 
ber the Lord, tJiat He may establish His covenant." 

7* 



154 THE CHURCH IN THE WILDERNESS. 

14. When only could Israel receive the outpouring of 

blessing that the Lord designed for His people ? 

15. What heathen customs were to be avoided, and why? 

Deut. 14 : 1, 2. 

16. On what was the " divine son ship " of Israel founded ? 

Compare Rom. 9 : 4 with Ex. 4 : 22. 

17. By what general law was the separation between clean 

and unclean animals governed ? 

See Eleven Months in Horeb, lessson twenty-third. In a general 
sense all animals which are offensive in their habits or food, 
were unclean. Those which fed in green pastures and beside 
still waters, were clean. 

18. What was the design of these and all similar laws ? 

Lev. 11 : 45. 

Holiness and purity are inseparable. 

It was the boast of Josephus that whereas other legislators 
had made religion to be a part of virtue, Moses had made virtue 
to be a part of Teligion.— Stanley. 

19. Where were the Israelites commanded to hold the 

sacred feasts of their tithes and firstlings ? Deut. 
14 : 23. 

20. What would the celebration of these feasts teach 

them ? 
Read the description of the fear of the Lord connected with joy 
and praises. 1 Chron. 16 : 29-36. 

21. At what time of holy rejoicing were these words 

sung ? 

22. What other feasts at times of lioly rejoicing are re- 

corded in the history of Israel ? 2 Chron. 7 : 8-11 ; 
^eh. 8. 

23. What provision was made for those who lived far 

from the sanctuary ? Deut. 14 : 24, 25. 

24. In what did the regulations in regard to the third 

year tithes differ from the others ? 

25. How many times would they occur in the period of a 

week of years ? 

26. For whom was a feast provided under this tithe, and 

what regulations were given regarding it ? 



THE CHURCH IN THE WILDERNESS. 155 

27. In what words was the giver of the feast to acknowl- 

edge tlie Lord ? Deut 26 : 12-15. 

28. How did Solomon record the blessing of the Lord to 

which Moses alludes ? Pro v. 3 : 9, 10. 

29. Where are the words found that form the heading of 

the lesson ? 

Note on Deut. 14 : 26.— The different kinds of beverages common 
among the Israelites, were vinegar, wine, mixed wine and " strong 
drink." Vinegar was a common sour wine, used by laborers and 
common people. (Ruth 2 : 14.) 

Wine was the juice of the grape, pressed out, and kept until 
thoroughly settled before being considered fit for use. 

Mixed wine (Prov. 23 : 30) was a spiced wine, very strong, and 
in high esteem. 

" Strong drink" was made from dates and the seeds of other 
fruits. 

During the wilderness life, Moses says that wine and strong 
drink were not used. (Deut. 29 : 6.) The last was expressly for- 
bidden to the priests (Lev. 10 : 9), but after the entrance into 
Canaan, it formed by permission a part of festal entertainments. 
Intoxication was forbidden, and placed among the sins that were 
to be punished by death. (Deut. 29 : 19, 20; 21 : 20, 21. 



LESSON FIFTT-FIRST. 

Deuteronomy^ Chapters 15 and 16. 
THE THREE MEMORIALS. 

These are the feasts of the Lord, even holy convocations." 
*'Every one that is left of all the nations which came 
against Jerusalem shall even go np from year to year 
to worship the King, the Lord of hosts, and to keep the 
feasts of tabernacles ." 

1. To what time does "the end of every seven years" 

refer ? Lev. 25 : 1-7. 

2. What is the law in reference to creditors ? Deut. 

15 : 2, 3. 



156 THE CHURCH IN THE WILDERNESS. 

3. Of whom were the Israelites permitted to collect 

tlieir debts in the seventh as in other years ? 

4. Why were " foreigners " or those entirely outside of 

the Israelitish laws and blessings, as well able to 
pay then, as at any other time ? 
6. What was the law in regard to Hebrew slaves ? Deut. 
15 : 12-15. 

6. Under what circumstances w^ere they permitted to 

retain them in service ? 

7. What prohibitions were given in regard to those ani- 

mals S3cred to the Lord ? 

8. What three festivals are mentioned, and at w^hat sea- 

sons did ihey occur ? Deut. 16 ; Lev. 23. 

9. To what part of the observances in these festivals do 

these regulations chiefly refer ? 

10. Where were these three feasts always to take place ? 

Deut. 16 : 6. 

11. Which feast took place at night, and of what was it 

a commemoration ? Deut. 16:4; Ex. 12 : 26, 27. 

12. Where was this feast continued, for how long, and 

with what particular observances ? Deut. 16 : 7, 8. 

13. How long after the Passover did the feast of weeks 

occur, and how long did it continue ? Lev. 23 : 15, 
16; Deut. 16 : 9,. 10. 

14. What blessings were to be remembered at that time ? 

15. What was the great feature of the feast ? Lev. 23 : 17. 

16. What did the fact of the wheat being made into 

loaves prove ? 

The completed harvest. 

17. V. hat may have been typified by the loaves being 

made with leaven, while the passover bread was 
unleavened ? 

Other explanations of this type have seemed unsatisfactory, and 
therefore the following is suggested : 

As the type of the sacrifice of the Lamb of the passover was 
fulfilled in the sacrifice of the Lamb of God, so this type— leaven 
in the bread at the Feast of Pentecost— was fulfilled by the de- 
scent of the Holy Ghost, when the disciples were keeping the 



THE CHUPvCH IX THE WILDERNESS. 157 

Pentecostal Feast at Jerusalem. Our Saviour directs us to this 
typical meaning of " leaven " in Matt. 13 : 33, " The kingdom of 
heaven is like unto leaven— hid in three measures of meal till 
the whole was leavened." Here " leaven " does not signify sin, 
. as in some other texts; but it signifies that power or influence 
which will work within the church, till the whole shall he leav- 
ened. The leavened bread at Pentecost, therefore, represented 
the church leavened by the Holy Spirit, Avhich silently but pow- 
erfully worked within it. 

18. When did tlie feast of tabernacles take place, and 

how long did it continue ? Lev. 23 : 34, 39. 

19. What was particularly enjoined in its observance ? 

Deut. 16 : 14. 

20. What were the principal days of the feast ? 

21. What one was considered by the Jews the greatest 

day of the feast, and what ceremonies did they add 

to those enjoined by Moses ? 

The Jews performed what they called the Lulab. On the first day 
they cut branches of trees; in their right hand they took one 
branch of palm, two branches of willow, three of myrtle, tied to- 
gether, and in the left hand a citron, and waved them towards 
the four quarters of the globe — singing one of the Psalms, and 
crying Hosanna. On the last day of the feast they drew water 
from the pool of Siloam — drcink a part of it, and poured the re- 
mainder, mixed with wine, upon the evening sacrifice, singing. 
Isa. 12: 3. On the evening of this last day was the feast of lights, 
and dances in the court of the women. Psalms were sung at dif- 
ferent times, including those from 111th to 120th. 

22. What did each one of these Memorial Feasts com- 

memorate, and to what future events did each one 
point ? 

The three great Feasts which all who were true Israelites were re- 
quired to attend, were the Memorials of their past and prophecies 
of their future. 

In the Passover they remembered that the shed and sprinkled 
blood had saved them in that night of horror when Egypt's first- 
born were slain. " Keep the passover unto the Lord thy God, 
for in the month of Abib the Lord thy God brought thee forth 
out of Egypt by night." And in this sacrifice they were directed 
to Him whose shed and sprinkled blood has redeemed the world. 
" Now hath He appeared to put away sin by the sacrifice of 
Himself." 

In the Eeast of Pentecost, the time of the completed harvest, 
they remembered their completed redemption--" Thou shalt re- 



158 THE CHURCH IN THE WILDERNESS. 

inem"ber that thou wast a bondman in Egypt, and thou shalt ob- 
serve and do these statutes." They also recalled the fact that 
at Sinai they had been formed into the church of Israel, which 
was to be " a blessing in the midst of the land "—the leaven hid in 
the meal. This 'Meaven" which works silently but effectually, 
until it has leavened the loaf, was to be offered in their loaves 
fifty days after the wave-offering of the passover. It therefore 
prophesied to them, or was typical of the work of the Holy 
Spirit, which fifty days after the resurrection, descended in the 
likeness of tongues of fire, and " endued " the church " with 
power from on high," which will work within the church till the 
whole is leavened. 

In the Feast of Tabernacles, they remembered that they dwelt 
safely in tents and booths after their redemption, and were to 
*' rejoice because the Lord their God blessed them in all the 
works of their hands ;" they were to " sing in the height of Zion," 
to " rejoice and be glad of heart for all the goodness that the 
Lord had done for Israel His people." It was intended also to 
point them to the '* times of the restitution," "when the evil 
beasts " shall '* cease out of the land," and God's people " shall 
dwell safely in the wilderness, and sleep in the woods, and the 
tree of the field shall yield her fruit, and the earth shall yield 
her increase, and they shall be safe in their land, and shall know 
that I am the Lord, when I have broken the bands of their yoke, 
and delivered them out of the hand of those that served them- 
selves of them." 

Then on that "last great day of the feast," they "shall with 
joy draw water out of the wells of salvation," hearing again the 
words "cried" with a loud voice, "If any man thirst let him 
come unto Me and drink." " And let him that heareth say come, 
and let him that is athirst come, and whosoever will let him take 
the water of life freely." 

23. Where are the words found that form the heading of 

this lesson ? 

24. Where are the several references found that are quoted 

in the last note ? 

The references furnished by the class for whom these questions 
were written, are as follows : 

Deut. 16 : 1. Heb. 9 : 26. Deut. 16 : 12. 

Isa. 19 : 24. Matt. 13 : 33. Acts 2 : 3. 

Luke 24 : 49. Deut. 16 : 14, 15. Jer. 31 : 12. 

1 Kings 8 : 66. Acts 3 : 21. Eze. 34 : 25, 27. 

John T : 37. Isa. 12 : 3. John 7 : 37. 

Rev. 22 : 17. 

Note.— The word Memorial is here used in a sense which is a 



THE CHURCH IN THE WILDERNESS. 159 

Scriptural one. A reminder of something past, a direction to 
something future. These feasts were peculiarly Memorial feasts. 
Reminders of past blessings. Directors to future blessings. 



LESSON FIFTY-SECOND. 

Deuteronomy^ Chapters 16 and 17. 

THE BOOK OF THE LAW. 

" The Lord is our Judge, the Lord is our Lawgiver.'' " The 
Lemtes caused the people to understand the law . . . so 
they read in the took of the Law distinctly, and gave the 
sense, and caused them to understand the reading'' 

1. After the repetition of the observances in connection 

wTth the three great feasts, to what subject did Mo- 
ses direct the attention of Israel ? Deut. IQ : 18. 

2. What is necessary in ever^^ community to ensure the 

observance of civil order ? 

A well prepared constitution and an impartial administration of 
justice, or good laws and good oflBLcers. 

3. What proofs have we that the Israelites were respon- 

sible to the Lord as well in their political as in their 
religious relations ? 

The Lord was their King. The Court of priests was the highest 
court. It was chosen by the Lord, Deut. 18 : 5; the High Priest 
received direct intimations of His will. Num. 27 : 21, also Deut. 
1:17. 

4. What judges had been appointed for the wilderness 

life, and in cases of difficulty to whom were they to 
resort? Deut. 1 : 15-18. 

5. "For. what new condition of life was it necessary to 

arrange the judiciary ? Deut. 11 : 31, 32. 

6. What was the first provision made by Moses, and 

why is the expression "in thy gates," instead of 



160 



THE CHURCH IN THE WILDERNESS. 

"in thy cities," made use of? Deut 16 • 18- Job 
39:7-16; Ruth 4: 1,3. -io.Job 

7. What instructious were given in regard to judicial 

proceedings ? Deut. 16 : 18-20 ; 17 • 6 7 

8. What laws were given at differeni times by Moses in 

regard to witnesses, first in regard to the duty of 
bearing witness, next in regard to the truthfulness 
ot the testimony, then in regard to the number of 
witnesses to be required, and last in regard to the 
penalty for false witness ? Lev. 5 .- 1 ; Ex 20 • 16 • 
Deut. 17:6; 19:15,16-21 • "• io, 

9. In cases of difficulty or doubt, where and to whom 
did the judges of the court at this time appointed 
by Moses, refer the decision ? Deut 17 • 8 9 

10. Was the judgment of the Levitical court to' be con- 

sidered final ? 

11. What promise of divine direction had been given to 

.o J^ ^^ P"''* • ^^- 2^ = SO ; Num. 27 : 2t. 

12. What then was the sin of a refusal to " hearken unto 

the priest," or to the judge acting in concert with 
him ? Deut. 1 : 17. 

13. What did Jehoshaphat say to the judges whom he 

appointed in the fenced cities of Judah ? 2 Chron. 
ly r 0—7, 

Jehoshaphat was the fonrth king of Judah, he was one of the re- 
forzn^rs, and received a remarkable conunendatlon. 2 Chron. 

14. What directions did he give to the Levitical court 

winch he appointed V 2 Chron 19 • 8-11 

15. Where is it probable the Levifical or superior court 

was held? Josh.l8:l,8; 21:1,3; lSam.3:21- 
Psa. 122:3-5; 3 Chron. 19 : 8, etc 

16. Was Israel commanded to choose a king, or only per- 

mitted to do so ? ^' "'''yP®^ 

^^" ^choiceT"'^''''' ""'' *" ''" ''"^■'"* '" °''^^"° ^^^'^ 
18. In the three especial commands for the government 



THE CHURCH KT THE WILDERIvrESS. 161 

of the conduct of the kiog, what is the leading 
idea ? Prov. 30 : 8 ; Phil. 4 : 5. 

19. What dangers could arise from the acquisition of a 

large number of horses ? Tsa. 31 : 1, 3. 

The people of Israel were to live in their own land. Aggressive 
warfare was not encouraged, unless by especial direction and 
for an especial purpose — therefore a large force of cavalry was 

not needed. 

20. What was commanded in regard to the knowledge 

of the law which the king must possess ? Deut. 
17 : 18-20. 

21. What copy of the book was described as ''that be- 

fore the priests and Levites ?" Deut 31 : 9,26'; 
2 Chron. 17 : 9. 

22. To whom was this copy entrusted, and where pre- 

served ? 

23. How was the king to obtain a copy of it ? Deat. 

17: 18. 

The copy of the law, from which that written by the king was 
taken, was what we would call an " autograph copy." It must 
have been of great value, as it was written by the hand of Moses, 
and placed by him under the especial charge of the Levites. 
Writings from this and entire copies were made by the scribes, 
for use in the temple service and for the people. It is impossi- 
ble to trace with certainty the fate of this roll written by Moses, 
The first three kings of Israel probably obeyed the command to 
copy it, and David in his charge to Solomon, 1 Kings 2 : 3, may 
have referred to it. 

In the ceremonies of the coronation of Joash, 2 Kings 11 : 12, 
the " testimony " was formally presented to the young king, 
and the covenant with Jehovah renewed. As Joash was only 
seven years old, this copy must have been furnished by the 
scribes. 

We hear no more of this written law until the reign of Josiah, 
the fifteenth king of Judah. He repaired the House of the Lord, 
and Hilkiah the priest found " the book of the law," probably 
the very law which Moses had written. It is supposed that this 
roll perished in the destruction of the temple by Nebuchadnez- 
zar, but it is possible that it was preserved safely by the captives 
In Chaldea, for after the return from Babylon we read (Ezra 6 : 
18) that the order of the priests was "as it is written in the 
book of Moses." In Neh. 8 : 1, Ezra is requested by the people 
to bring " the book of the law of Moses which the Lord had com- 
manded Israel." The book itself seems to have received the 



162 THE CHURCH IN THE WILDERNESS. 

reverence of the people, who stood up when it was opened. It 
was read aloud and explained to the people; " they read in the 
book distinctly, and gave the sense and caused them to under- 
etand the reading." It would seem from this that they read in 
Hebrew and explained in Chaldaic, so that those who only un- 
derstood that language could not fail to comprehend. The earn- 
est study of the law, whether in the hand-writing of Moses, or 
in that of a scribe, once more brought the people humbly to 
w^orship Jehovah and renew their covenant with Him. Read 
Nehemiah 8 and 9, 

24. When was this law to be read in fhe hearing of the 

people? Deut. 31 : 10. 

25. Why was the king commanded to read therein all 

the days of his life ? Deut. 17 : 19, 20 ; Psa. 119 : 
130. 

26. Was a regular monarchical constitution ever prepared 

for Israel, in addition to the book of the law ? 1 
Sam. 10 : 25. 

27. What inferences may we draw in regard to the bene- 

fit of a careful study of the law of God ? 
28 Where are the words found that form the heading of 
this lesson ? 



LESSON FIFTY-THIED. 

Deuteronomy, Chapter 18. 
THE PROPHET. 

*^He took not on Him the nature of angels, hut He took on 
Him the seed of Abraham?'' 

1. What prophet did Moses promise to Israel ? Deut. 

18 : 15. 

2. When is it probable that the promise of this prophet 

was revealed to Moses ? Deut. 18 : 16, 17. 

3. To what petition was the promise in answer % 

Read Deut. 5 : 22-28. 



THE CHURCH I]S^ THE WILDERXESS. 163 

4. What are the seven assertions in reference to tliis 

prophet? Examine Deut. 18 : 15-19, 

*' The Lord thy God will raise up | 
Unto thee 
A Prophet 

From the midst of thee, of thy brethren, 
Like unto me; 
Unto him shall ye hearken; 
According to all that thou desiredst." 

5. To whom are these words generally applied ? 

6. What is the first assertion in reference to this pro- 

phet? 

See also verse 18. It means that Jehovah who is thy God, and who 
is the God, will by His own great power " raise up," etc. 

7. How was this emphatically true of the Saviour, and 

how far would it apply to the prophets who followed 

Moses ? John 3 : 31-34 ; Acts 8 : 26 ; Luke 1 : 

68-70. 

Christ Jesus was the horn of salvation, raised up for Israel. A 

horn is an emblem of power, see Matt. 28 : 18, where the power 

of Christ is said to be " in heaven and earth." It could in some 

measure apply to the prophets whom the Lord sent to Israel, 

but not when the meaning of the entire prophecy is understood." 

8. What is the second assertion in the prophecy ? 

9. What does this mean, and was this part of the pro- 

phecy fulfilled in the mission of our Saviour ? 
Examine Matt. 10 : 6; Acts 3 : 26; Luke 24 : 47; Rom. 1 : 16. 

10. To whom was the gospel offered after it had been first 
offered to the Jews ? Matt, 28 : 19. 

11. What explanation did St. Paul give of this ? Acts 

13 : 32, 33, 46 ; 18 : 6. 

12. What prophets had foretold this ? Tsa. 49 : 6. 

13. What is the third assertion in reference to him whom 

the Lord would raise up ? 

14. Was this fulfilled in the Saviour ? Matt. 16 : 21 ; 24 : 

1-13 ; 26 : 64 ; John 14 : 29 ; Luke 7 : 16. 

15. What is the fourth assertion in reference to the prom- 

ised prophet ? 

16. What does this mean ? Was it true of our Saviour, 



164 THE CHURCH IN THE WILDERNESS. 

and how far might it apply to the other prophets ? 
Heb. 7 ; 14 ; 2 : 16. 

17. What is the fifth assertion in reference to the prom- 

ised prophet ? 

18. To whom was he to be like, and how far was this 

true of our Saviour ? 
This can best be explained and answered in the words of a recent 
writer : " The power of speaking for God, and the power of act- 
ing for God, existed in Moses in a far fuller manner than in any 
of his successors (Num. 12 : 5-8). Not only does it follow from 
this that inspiration was a permanent influence upon Moses, a 
temporary gift to the rest, but it shows why Moses had this gift. 
He held a position such as no one besides ev.er held. In all God's 
house — in His church — it was his to order and commancj as he 
would, though only as the steward, the servant, and Christ as 
the Son. Less than the son, greater than any Ipesides, nearer to 
the Master, yet not one with him in nature as the son is, he is 
the steward, arnaed with the master's power, not by any inhe- 
rent right, but by virtue of his office. In this respect Moses 
holds a place distinct from any prophet besides; and our Lord 
was a prophet like unto Moses. 

"Moses was a legislator — the bringer in of a dispensation. 
So also was our Lord. On Moses the spirit of prophecy rested 
without measure; so did it on Christ. Jehovah knew Moses 
face to face : so Christ hath declared that God, whom 'no man 
hath seen at any time.' No prophet was like Moses in the signs 
and wonders which Jehovah sent him to do; Christ wrought 
works which none other man did. But that which Moses did by 
an authority delegated to him, Christ as the Son, did by His own 
power. If Christ and Moses stand in this relation to one anoth- 
er, then Moses must give the outline of the whole gospel. This 
is absolutely the case. Moses does mark out the whole pro- 
gramme of God's scheme for man's restoration. All the rest of 
the Bible is the filling up of the plan. Moses begins this outline 
in the narrative of man's original communion with God, of 
his fall, and the promise of a Deliverer. He sets before us many 
remarkable types of Him. Cliief of all, the entire scheme of the 
Levitical law, the sacrifices, the tabernacle and its various parts, 
all looked forward to, and were fulfilled in Christ. Moses as 
the very representative of Jehovah, gave the law which was to 
train for Christ; in type and symbol, marked out the nature of 
the true manifestation of God upon earth, and the office of the 
true Mediator, who is the real point of union between God and 
man, the real Way of access to God. The Prophet like unto 
Moses, as-being a Legislator, but the Legislator of a perfect and 
final law; like unto Moses, as being the Founder of a church, 
with the promise that it shall endure till Christ shall come again. 



THE CHURCH i:S' THE WILDERNESS. 165 

A Prophet not like to Moses in that His is no delegated author- 
ity; but in His own right as a Son, He governs and commands in 
His oivn' house (Heh. 3 : 1-6). In Him all the wants of our na- 
ture are supplied, access granted us to God, in Him Emmanue!, 
God and man made one. The Mediator of the New Covenant. 
*Lord, to whom shall we go, save unto Thee? Thou only hast 
the words of eternal life.' " — Prophecy, a Preparation for Christy 
by R. Payne Smith, D.D., Oxford. Bampton Lectures. 

19. Would this apply to the other prophets ? Deut. 34 : 

10; Num. 12:6-8. 
30. What was the sixth assertion in reference to the 

promised prophet, and what power is presupposed 

in it ? 

Unto him shall ye hearken — and I will put my words in his mouth 
— whosoever will not hearken — I will require it of him. Matt. 
17:5; John 12 : 47-50. 

21. What was the seventh assertion in reference to this 

promised prophet ? 

This answer must be found by seeing exactly what Israel desired 
of the Lord in Horeb. Examine Ex. 20 : 19, 20; Deut. 5 : 5, and 
Gal. 3 : 19. It will be found that, one to stand between them 
and God, — a mediator — was what they asked for. 

22. To which one only of all the prophets who followed 

Moses would this part of the prophecy apply ? 1 
Tim. 2:5; Heb. 12 : 18-24. 
28. What did Philip say to Nathaniel about this prophet ? 

24. How did our Lord prove to Nathaniel that He pos- 

sessed prophetical power ? 

25. To whom did St. Peter apply this prophecy of Mo- 

ses ? Acts 3 : 20-23. 

26. Did our Lord ever speak of Himself as a Prophet ? 

Examine the quotation in Luke 4 : 4-21, applied by Christ to Him- 
self, as descriptive of a prophet ; and the Gospel of St. Luke for 
proofs how He was justified in applying it, Luke 6 : 20, 21; 7 : 11- 
22; 9 : 43-i5; 12 : 3-9; 19 : 41-44; 24 : 44-47. 

27. To whom are we led to apply the prophecy of our les- 

son? John 6 : 14. 

28. Where is the verse found that forms the heading of 

the lesson ? 



166 THE CHURCH IN THE WILDERNESS. 

LESSON FIFTYFOURTH. 

Deuteronomy, Ghapfers 20-26. 
THE AHMY OF THE LORD. 

*' Whatsoever ye do, do it heartily as to the Lord and not unto 
men'' ''Faith without works is dead,'''' 

1. What are the subjects of the twentieth chapter ? 

2. What words of encouragement showed to the Israel- 

ites that they were soldiers of the Lord 'i Deut. 
20 : 1. 

3. What law unknown to modern warfare was given in 

regard to those who had home interests and to 
those who were "faint-hearted ? 

4. What do we read in reference to its practical work- 

ing ? Judges 7 : 3. 

5. What lesson of faith, and works by faith, was thus 

taught to Israel ? 

See Lev. 26 : 3, 8, also Judges 7 : 8, 12, and Josh. 6, as explaining 
Deut. 20 : 4. 

6. What words of our Saviour show that He requires 

the same earnest service ? Luke 9 : 62. 

7. After the release of those exempted from service, 

what farther preparations were to be made for the 
battle ? Deut. 20 : 9. 

8. When they were in readiness, what words were to be 

spoken by the priest of the Lord ? Deut. 20 : 2-4. 

9. What was the war-cry of Gideon ? Judges 7:18. 

10. Where are the armies of the Lord called His sword ? 

11. On the approach of the army to the city of their ene- 

mies, what was to be proclaimed ? Deut. 20 : 10. 

12. If the peace should be accepted by the city, what was 

the command in regard to its inhabitants ? 

13. If the proclamation should be declined, and war 



THE CHURCH IN THE WILDERNESS. 167 

made against Israel, how were tlie inhabitants to 
be treated ? 

14. What was commanded in regard to the preservation 

of trees during a siege ? 

15. What is indicated in regard to the mode of warfare 

by the use to be made of the trees which they might 

cut down ? Dent. 20 : 20. 
The trees were to be used in the making of engines, by means of 
which the walls could he broken down, or to be used in building 
towers from which arrows or stones could be shot into the be- 
seiged city. The battering ram is the oldest form of machinery 
for breaking down a wall. — See Bible Dictionary. 

16. Were the same commands given in regard to the wars 

in Palestine ? Dent. 20 : 16, 17. 

17. On what danger to Israel was this distinction founded ? 
The people of Israel were preparing for battle with the enemies of 

the Lord. The mode in which they were directed to make war, 
should be carefully distinguished from the way in which they 
often did so. 

There was a careful distinction between the inhabitants of Ca- 
naan with whom they were commanded to make no terms, and 
their outside enemies. Those idolaters who if spared would as- 
sociate in their daily life were to be utterly destroyed; the Lord's 
people were to let nothing cleave to their hands that was asso- 
ciated with idolatry. (When anything was preserved it was by 
express permission.) They were to consider themselves as the 
sword of the Lord, they were to fight His battles, they were to 
conquer His territory, and accept it as a gift from Him, and be 
content with such portion as He chose for them. 

There was to be great deliberation in thfe " mustering" for the 
battle; only the earnest and zealous were permitted to go, and 
often in so small numbers that faith in the Lord must have been 
their only hope of success. 

They were to be emphatically soldiers of Jehovah, marshalled 
by Him, who announced to Joshua, "As Captain of the host of 
the Lord am I come." 

18. How was the general command of Lev. 19 : 18, made 

applicable to daily life ? Deut. 22 : 1-3. 

19. What was the fugitive slave-law given by the Lord ? 

Deut. 23:15, 16. 

20. What was the command in regard to usury ? Deut. 

23:19,20. 
Usury is now called unlawful interest. The people of Israel were 



168 THE CHURCH IN THE WLLDERNESS. 

so tanglit to consider themselves as one family, that it was un- 
lawful to take any interest from their brethren. They were to 
do good and lend, hoping for nothing again. 

21. What in regard to vows, and what in regard to pluck- 

ing grapes or corn ? 

22. What was the command in regard to the mill-stone, 

and what was the particular value of this stone ? 

Deut. 24 : 6. 

The grain for daily use was ground between two round stones; 
these were therefore a necessity of man's life, particularly of a 
poor man, and were not to be taken in pledge. 

23. Was man-stealing permitted in Israel ? 

24. What was the prohibition in regard to pledges ? 

Deut 24 : 10-13 ; Ex. 22 : 25, 26. 

25. What is commanded in reference to hired servants, 

and what had been already commanded on this 
subject in Leviticus ? 

26. How did St. James reprove the Jews for breaking 

this command ? James 5:4. 

27. What provision was made for the gleaner of the 

field ? 

Two ideas are constantly brought before us as we study these 
laws. Their severity against sin in every form. Their tender 
mercy and loving kindness to the poor, the stranger and the 
fatherless. 

28. By what were. the ofierings of the first fruits and 

tithes to be sanctified ? Deut. 26. 

29. In the prayer at this offering what blessings were 

enumerated ? 

30. Witli what feeling ought this enumeration to fill 

their hearts, and how were they farther to exhibit 
their gratitude ? Deut. 26 : 11, 

81. What similar instruction is given to us in St. Paul's 

letter to the Philippians ? 

82. With what summary of duties and blessings did Mo- 

ses close his second address ? Deut. 26 : 16-19. 
33. Where are the words found that form the heading of 
the lesson ? 



THE CHURCH IN THE WILDERNESS. 169 

LESSON FIFTY-FIFTH. 

Deuteronomy^ Chapter 27. 

EBAL AND GERIZZIM. 

*^If it seem evil unto you to serve the Lord, choose you this day 
whom you will served' 

1. In what respect did the opening of the third address 

of Moses differ from that of the others ? 

2. What are the two divisions of the instructions in re- 
•gard to the establishment of the law in Canaan ? 

Deut. 27:4, 8, 11-13. 

3. Why were the elders united with Moses in the first 

division of these instructions ? 

They were to attend to the fnlflllment of the instructions, and to 
take part in the ceremonies. See Josh. 8 : 33. 

4. Why did the priests unite with Moses in the second 

division ? 

5. What was commanded by Moses and the elders ? 

6. W^as the object of writing upon the stones to preserve 

the law, or to make a public announcement of it ? 

It was to make a public announcement of the laws, to which in 
the solemn service they were to promise allegiance. 

7. Where were these stones to be set up ? 

8. What were the Israelites to do, and for what purpose 

was a sacrifice to be offered ? 

9. What was the appropriateness of these ceremonies^ 

taking place on the entrance into^ Canaan ? 

It would be a fitting entrance ceremony to set up their altar and 
their laws, and thus acknowledge Jehovah as their God and 
King. 

10. By what solemnity was the offering of sacrifice to be 

followed ? 

11. Where were these mountains ? 

8 



170 THE CHURCH IN THE WILDERNESS. 

12. From which one were the blessings to be pronounced, 

and by whom ? 

13. From which one were the curses to be pronounced, 

and by whom ? 

14. What solemn assent was to be pronounced by the 

people of Israel ? 

15. When was this ceremony performed, and who stood 

in the place of Moses on that day ? 

16. What was the significance of the ceremony, and of 

what was this significance a repetition ? 

The significance is well explained in Deut. 26 : 16-19, and 27 : 9, 10. 
In the ceremonies they " avouched the Lord to be their God." 
By writing the laws on stone, they expressed the permanency 
and publicity of their covenant. They accepted the blessings 
and curses with a loud Amen. It was the shout of a nation's 
promise. 

17. When did Israel as a nation first enter into a cove- 

nant with God ? Ex. 24. 

18. When was the covenant solemnly renewed, and under 

what impressive circumstances. Deut. 29. 

19. When Israel in Canaan again pledged themselves to 

keep it, what promises which Jehovah had given 
to them, had been fulfilled ? 

Compare Ex. 23 : 20-25, with their experiences. 

20. After the directions in regard to this covenant, on 

what subjects were prophecies spoken by Moses ? 

21. What is the difi*erence between prophecy and history ? 

22. Under what circumstances are they equally reliable ? 

23. What does the Lord say in regard to the correspond- 

ence of the fulfillment with the prophecy ? Isa. 
34 : 16. 

24. What do you think is the most remarkable fulfillment 

■ in Scripture of any single prophecy ? 

Endeavor to find one in which the circumstances of its fulfillment 
were remarkable and had been particularly prophesied. 

25. Where are the words found that form the heading of 

the lesson ? 



THE CHURCH IN THE WIIiDERNESS, 171 

LESSON FIFTY-SIXTH. 

Deuteronomy J Chapters 28 and 39. 

PROPHECY AND HISTORY. 

**Woe unto us, for the day goeth away, for the shadows of the 
evening are stretched out." 

1. Wliat prophecies have we already studied concerning 

the future of Israel ? Gen. 49 ; Lev. 26 ; Num. 24. 

2. With what hope was the nation encouraged in each 

of the three prophecies ? 

In the prophetic blessing of Jacob is found the promise of na- 
tional existence " until Shiloh come." In the prophecy of Mo- 
ses, the future pardon of the nation is promised, with a remem- 
brance of the covenant which had been made with the fathers. 
This covenant contained the promise that the whole world 
should be blessed through Abraham's descendants. In the pro- 
phecy of Balaam, the Messiah, the God-king is promised to 
Israel. 

3. In these prophetical promises under what figures is 

the Messiah foretold ? 

4. What is indicated by them in regard to His domin- 

ion and to His character ? 

5. To which one of Abraham's sons was this promise 

confined ? 

6. To which son of Isaac and of Jacob ? 

7. In which prophecy is the union of the natures of God 

and man indicated ? 

8. How much of these prophecies are now a part of the 

history of the world ? 

9. In Deut. 28, on what sin of Israel is it said, that the 

infliction of punishments will depend ? 
See verse 15. 

10. Was that sin committed, and were the desolations 



172 THE CHURCH IN THE ^,7ILDEIINESS. 

brought upon Israel for only one offence ? 1 Kings 

11 :4-8; 12:26-33. 
Of the nineteen kings of Israel and the nineteen of Judah nearly- 
all were idolaters. Even when such a king as Jehu suppressed 
the worship of Baal, we read that the golden calves of Bethel 
and Dan were retained, or if Jehoshaphat did what w^as right in 
the sight of the Lord, the people continued to l3urn incense to 
idols. The reformation of Hezekiah was sincere and earnest, 
but even in that we read that Ephraim and Manass^h laughed at 
the king's messengers (2 Chron. 30 : 10). Josiah finally accom- 
plished the destruction of the worshp of Baal and of the golden 
calves (2 Kings 23), but it was too late to save Judah from cap- 
tivity. The Lord's hand was not shortened that it could not 
save, but their iniquities had separated them from Him. 

11. What captivities were prophesied by Moses ? 

Compare Deut 28 : 36, 37 with Jer. 5 : 15, 17, and state when these 
captivities took place. 

12. What is the next captivity described ? Deut. 28 : 

49, 50. 

13. What is particularly descriptive of the Roman power ? 

14. When did the Romans first conquer Palestine, and 

when did they finallv destroy its cities and scatter 
its people ? 

See Eleven Months in Horeb, p. 73. 

15. What reason for this desolation is repeated in verse 58 ? 

16. When and under what circumstances was '' that glo- 

rious and fearful name " given to Israel ? 
See Ex. 3, also lesson forty-fifth. 

17. How many years after the announcement of that Me- 

morial name did the covenant people cry, " We have 
no king but Caesar ?" 

18. How many years after they denied their Lord was 

their temple destroyed ? 

19. What is their condition even yet ? Deut. 28 : 62. 

20. What verses of our lesson describe their mental dis- 

tress and anxiety ? Deut. 28 : 65-67. 

21. What verse is fulfilled by the fact that Titus sent 

17,000 adult Jews to Egypt, and sold all under seven- 
teen years of age ? 



THE CHURCH IN THE WILDERNESS. 173 

22. What did Moses prophecy as the effect of these pun- 

ishments upon the nation ? Deut. 30 : 1, 2. 

23. What had he previously said on this part of the sub- 

ject ? Lev. 26 : 40, 41. 

24. What promise of forgiveness awaits their repentance ? 

Lev. 26 : 42, 45 ; Deut. 30 : 3, 4. 

25. What is promised in regard to their land and its re- 

newed fertility ? 

26. What prophets have repeated this promise again and 

again ? 

27. What did the Jews say at each recurrence of the 

Passover Feast, that shows they are animated by 
this hope ? 

.. See Lesson Seventeenth. 

28. Where are the words found that form the heading of 

this lesson ? 

Note.— Succeeding prophets have frequently only amplified the 
prophecies of Moses. Of all heings merely human, the Jewish 
legislator was the first, the greatest, the most highly gifted. His 
prophecies therefore are the interpreters of the plan and con- 
duct of Providence from his own day, until the end of the Chris- 
tian dispensation and the commencement of an unknown era. 
They shine like a meteor through the dark night of history, 
illumining the past, the present and the future; and they will 
always remain as Moses declared they should remain, " a sign 
and a wonder toxQyQi.''''~Townsend's Notes. 



LESSON FIFTY-SEVENTH. 

Deuteronomy^ CJiajpters 29, 30 and 31. 

THE RENEWED COVENANT. 

*'He(M\ my people, and I will testify unto thee : Israel^ if 
thou wilt hearken unto me.'' 

1. What solemn appeal did Moses make to the people, 
and why was this an appropriate time for a renewal 
of their covenant I Deut. 29 : 10-13. 



174 THE CHURCH IN THE WILDERNESS. 

3. How did Moses include every individual who could 
possibly partake of the national blessings of Israel ? 
Deut. 30:10, 11, 14, 15. 

3. How did he avoid the possibility of what might be 

called a " mental reservation " on the part of any 
one ? 

4. By what repetition of the works of the Lord is the 

obligation to keep the covenant introduced ? 

5. Why are not the signs and seals of the covenant re- 

peated ? 

It was not a new and different covenant, but the same one made 
again. 

6. What words render this renewal of the covenant pe- 

culiarly emphatic ? Deut. 29 : 12. 

7. How did Moses enforce the evil which would result 

from apostacy ? 

8. What did he say would be the answer when it should 

be asked, " Why the Lord had done thus unto the 
land ?" 

9. What had been so revealed to Israel as to become 

theirs forever ? Deut. 29 : 29. 
The law of God in the manifold forms in which it had been given 
to them. The Name of Jehovah. The promises to their nation. 
The promise of the Messiah. The lives of the patriarchs. The 
typical rites and ceremonies, and the typical lives of Aaron and 
Moses. Their nation's wonderful history as it is written from 
Gen. 12 to this period of their history. 

10. What was still hidden from them ? 

11. What did Moses say of the commandment of the 

Lord ? Deut. 30 : 11-14. 

12. How had he set before them " life and good, death 

and evil ?" 

13. What did he urge them to choose, and how did he 

once more repeat why they should do so ? 

14. After the conclusion of the covenant what were some 

of the last words of Moses ? Deut. 31 : 1-6. 

15. What was his charge to Joshua ? 

16. What more did he do for his people ? 



THE CHURCH EST THE WILDERNESS. 175 

17. In whose charge did he place the law ? 

18. When did he command that it should be publicly 

read, and why would that be a convenient oppor- 
tunity ? 

19. How did he show once more his love and his desire 

that all should know the Lord, from, the least unto 
the greatest ? Deut. 31 : 12, 13. 

20. How was Moses called from his lingering care over 

his people, and reminded that his work was almost 
over ? 

21. Who went with Moses once more before the Lord ? 

22. How did Jehovah ajjpear in the sight of the people ? 

Deut. 31 : 15. 

23. Of what sad future did the Lord tell Moses ? 

24. What witness against Israel did He tell Moses to 

write ? 

25. How was this obeyed ? 

26. What was the charge given to Joshua ? 

27. Where are the words found that form the heading 

of the lesson ? 



LESSOlsT FIFTT-EIGHTH. 

Deuteronomy^ Chwpter 32. 

THE SONG OF WITNESS. 

"My God is the rock of my refuge.'^' ''Let Israel hope in the 
Lord, for with the Lord there is mercy ^ and with Him is 
plenteous redemption.''' 

Introduction. Deut. 82 : 1, 2. 

1. What is poetically summoned to attend to the words 

of Moses ? 

2. In what way can the Universe be supposed to be in- 

terested in the history of God's dealings with Israel ? 



176 THE CHURCH IN THE WILDERNESS. 

3. With what does Moses compare his doctrine and hi a 

words ? 

4. With what does he compare the effect of his words ? 

5. From what divisions of the universe does he draw 

his comparisons ? 

6. What are the instances of parallelism in this intro- 

duction ? 

For explanation of this peculiarity of Hebrew poetry, see lesson 
fortieth note after question third. 

Tlie Theme. Verses 3, 4. 

7. What is the subject of this song ? 

8. How does he describe the Jehovah ? 

The Ingratitude of Israel. Verses 5-18. 

9. What is strongly contrasted in verse 5 with the char- 

acter of Jehovah ? 

10. What reproachful words are addressed to the people? 

n. 6. 

11. How are they then called to consider what had been 

done for them ? v. 7. 

12. Does Moses confine his questions to the immediate 

history of his people ? ij, 8. 

13. What does he proclaim to be the portion chosen by 

the Lord ? v. 9. 

14. In what figures is the tender care of the Lord por- 

trayed ? V, 10-14. 

15. How is Israel said to have repaid these benefits ? 

V. 16-18. 

The Punishment. 

16. What expresses all of their punishment in its cause 

and its efi*ect ? ^. 20 ; Psa. 30 : 7. 

17. What is the meaning of the expression that the rock 

of the heathen is not like the Eock of Israel ? ^. 31 ; 
' Psa. 62 : 3 ; Jer. 10 rlO, 11, 14-16 ; Hab. 2 : 19, 20 ; 
• 1 Cor. 10 : 4. 

18. Are we ever told that the enemies of Israel acknowl- 



THE CHURCH IN THE WLLDERNESS. 177 

edged the superior greatness of Israel's God ? 1 
Sam. 4 : 8. 

See note on question 12, lesson 42. 

19. What is the meaning of the 34th verse in the lesson ? 

The Lord's Mercy. Verses 36-47. 

20. Who alone is Judge of all the people of the earth ? 

21. What is said of the gods which the heathen con- 

sidered their strong rock ? 

22. What is contrasted with the helplessness of such 

idols ? 

23. Under what figure is the Lord represented as taking 

vengeance on His enemies ? ^.41, 42. 
As a Conqueror. 

24. What blessing is associated with the final avenging 

of guilt? ^.43. 

25. Who were assembled to hear this song ? 

26. By whom was it spoken to the people ? 

27. What were the last words of the testimony of Moses ? 

V, 46, 47. • 

28. Where are the words found that form the heading of 

the lesson ? 

Note. — It is possible that this song was a part of the final acts of 
worship in which Moses and the people united before his death. 
From its being said that he taught it to the people before its 
actual delivery, we may infer that they were prepared to take a 
part in it. Afterwards we find that Moses and Joshua together 
spoke, or it may be sang this glorious Ode. If it were a form of 
alternate worship, it is probable that after the opening words 
spoken by Moses, the previously instructed people pronounced 
verse 4, and afterwards speaking alternately, the people said 
verses 12 and 31, singing as a chorus the last verse, the forty-third. 
This is merely a suggestion, which seems to add to the effec- 
tiveness of the song and to its power as a " witness," against 
them. 



178 THE CHURCH IN THE WILDERNESS. 

LESSON FIFTY-NINTH. 

Deuteronomy^ Chapter 33. 

THE BLESSING OF MOSES. 

"And he lifted up 7m hands aud blessed themy 

The work of Moses was finished. The children of Israel stood be- 
fore their leader, an organized people. A nation of worshippers 
of the true Jehovah. A Shechinah in the midst of the surround- 
ing idolatries. Trials and teachings had brought them into re- 
newed covenant with the God whose glory rested upon the taber- 
nacle. Moses had presented to them, in every possible form, 
the Law of Jehovah their King, — he had urged it by every pos- 
sible motive, but the time was now past for teaching, and his 
loving heart took its last farewell in blessing. 

His hand did not write his last words, the faithful Joshua 
stood beside him and (it is probable) wrote the words as Moses 
spoke them. 

The introduction is in the words of the writer. " This is the 
blessing wherewith Moses the man of God, blessed the children 
of Israel before his death." In the second verse Moses prefaces 
the blessing by recalling that day of mercy and of terror to Is- 
rael, when the peninsula of Sinai was glorious with the presence 
of the Lord. " The Lord came from Sinai, aud rose up from Seir 
unto them. He shined forth from Paran, He came with ten thou- 
sands of saints." Deut. 33 : 2. 

In like words the prophet Habakkuk describes this scene. 
" His glory covered the heavens, and the earth was full of His 
praise. His brightness was as the light." (Hab. 3 : 3, 4.) The 
words " a fiery law" (Deut. 33 : 2), are more easily understood 
by comparing them with those in Habakkuk (3 : 4), as we read 
them in the margin ("bright beams "), and they mean the flashes 
of light or of lightning from the midst of which the law was 
given (Ex. 19 : 17, 18). Moses recalls to them this wondrous dis- 
play of glory before which Israel retreated in terror (Ex. 20 : 18- 
21, " Let not God speak with us lest we die ") ; yet he would not 
remind them of terror alone, but says, "He loved the people" 
(Deut. 33 : 3). Teaching to the very last, that the Lord of power, 
is a Lord of love. The Lord of Sinai is the Lord of Cavalry. 
The Lord whose law was given in " thunderings and lightnings," 
so loved the world that He gave Himself for the world. 

The fourth and fifth verses of our lesson seem to be an inter- 
polation of the writer (Joshua), or else Moses, in the height of 



THE CHURCH IX THE WILDERNESS. 179 

of his inspiration changes the form of expression. It is most 
probable that they are the words of Joshua. Verses sixth to 
the twenty-fifth contain tlie blessings on the separate tribes, 
and those from the twenty-fifth to the end, are an ascription of 
praise to the God of Israel, and a prophetic blessing on the 
nation. 

In studying the chapter we will choose the blessings on two of 
the tribes, and endeavor to understand them thoroughly. We 
will gain some assistance from the blessings of Jacob (Gen. 49) 
and from the fulfilment of his blessings and those of Moses. 

1. Whicli of the twelve tribes of Israel were permitted 

to dwell the longest in the promised land ? 2 Kings 
17 : 21-23 ; 2 Chron. 36 : 10. 

2. How many years did the tribes of Judah and Ben- 

jamin dwell there, counting from their first posses- 
sion to the destruction of the temple by Titus and 
omitting the captivity ? 

Judali. 

3. In what way does the blessing of Judah differ in its 

form from all the others ? Deut. 33 : 7. 

4. Who is referred to in this verse by the words, " he 

said ?" 

5. What is the meaning of the word Judah, and what 

is the general meaning of the blessing ? 

6. On wliat previous blessing are the words of Moses 

founded, and what reference to the name of Judah 
is in the blessing of Jacob ? Gen. 49 : 8. 
The meaning of the name Judah, is " praise of the Lord." Moses 

refers to the acknowledged position of this tribe, and prays for 

their success over their enemies, etc. 

7. In what words did Jacob prophesy that this should 

be the leading tribe, and by what figures did he 
describe the strength and valor of Judah ? 

8. What indicated the kingly authority of Judah, and 

what figures described the peculiarities of the por- 
tion of Canaan assigned to the tribe ? 
In the word sceptre (Gen. 49 : 10) we have the prophecy of royalty, 
and the following quotation gives some idea of the meaning of 
verses 11 and 12. 
" The hill country of Judah is the part of Palestine which best 



180 THE CHURCH IN THE WILDERNESS. 

exemplifies its characteristic scenery —the rounded hills, the 
broad valleys, the villages or fortresses, sometimes standing, 
more frequently in ruins, on the hill-tops; the wells in every 
• valley, the vestiges of terraces, whether for corn or wine. Here 
the " Lion of Judah " entrenched himself. Fixed there and never 
dislodged, except by the ruin of the whole nation, " he stooped 
down, he couched as a lion. Who shall rouse him up ?" As in 
the general, so also in the detailed features of the country, the 
character of Judah is to be traced. Here are to be seen on the 
sides of the hills, the vineyards marked by their watch-towers 
and walls, the earliest and latest symbol of Judah. The eleva- 
tion of the hills and table-lands o^ Judah, is the true climate of 
the vine. He ''bound his foal to the vine, and his ass' colt 
unto the choice vine : he w^ashed his garments in wine, and his 
clothes in the blood of the grapes." The " vine" was the em- 
blem of the nation on the coins of the Maccabees, and in the 
colossal cluster of golden grapes which overhung the porch of 
the second temple; and the grapes of Judah still mark the tomb- 
stones of the Hebrew race in the oldest of their European ceme- 
teries at PragiTe. — Stanley's Sinai and Palestine. 

The golden vine here referred to, was one of the ornaments of 
the last temple. It hung over either the golden gate or the gate 
Nicanor, which was also covered with plates of gold. Josephus 
says that the bunches of gold grapes were as large as a man, 
and the Rabbins say that " like a true natural vine, it grew 
greater and greater, men offered, some gold to make a leaf, some 
a grape, some a bunch; these were hung up upon it, and so it 
increased continually." 

When our Lord spoke to His disciples about the vine, as we 
read in John 15 : 1-7, it is probable that He had referred them to 
the golden vine, which hung as a symbol of Judah's power over 
the temple gate. 

9. By what single word of promised peace was the Sav- 
iour foretold, and what is meant by the sceptre and 
law-giver remaining with Judah until His coming ? 
Gen. 49 : 10. 

Shiloh means peace. Isa. 9 : 6. The meaning is that the national 
form of government should continue with Judah until the com- 
ing of Shiloh. 

10. During the first battle after the Exodus, what man of 

Judah was privileged to support the hand of Moses 
while he prayed for the people ? Ex. 17 : 12. 

11. Whom did the Lord call by name, and endow with 

wisdom for the work of the tabernacle ? 



THE CHUKCH LN^ THE WILDERIN^ESS. 181 

12. After the 'work of Bezaleel was finished and the taber- 

nacle set up " as the Lord had commanded," which 
of the great princes of Israel led the procession of 
offerings for the Sanctuary ? Num. 7 : 12. 

13. What tribe had the privileged place in the encamp- 

ment of Israel ^' on the east, toward the sun rising ?•' 
Num. 2 : 3. 

14. Which one outnumbered every other tribe of Israel's 

host? 

15. In marching through the wilderness, whose standard 

was forefront of the host, and what is said to have 

been upon this standard ? 

One of the Rabbinical writers, Aben Ezra, says : " There were 
signs on every standard, and our ancestors have said, that in 
Reuben's standard there was the figure of a man; in Judah's a 
lion; in Ephraim's a bullock; in Dan's an eagle; so they were 
like the cherubim which the prophet Ezekiel saw." — Bush. 

16. From what tribe was Caleb the faithful spy descended ? 

Num. 13 : 6 ; 14 : G, 7. 

17. How far had the blessing of Jacob been fulfilled when 

Moses prayed for the continuance of the power of 
Judah's tribe ? 

Benjamin. 

18. What blessing did Moses pronounce upon Benjamin? 

Deut. 33 : 12. 

19. What is the meaning of the word Benjamin ? 

Benjamin means " a son of the right hand." 

20. How can the expression ^' beloved of the Lord'' have 

been suggested by this meaning ? 

The meaning of Hebrew names had a deeper significance than we 
usually attach to them. They were sometimes prophetic, some- 
times significant of characters, sometimes given for some es- 
pecial purpose. There is not sufficient revelation on this subject 
for us to understand it thoroughly, and yet in the blessings of 
both Judah and Benjamin we see that Jacob refers to the mean- 
ing of Judah, in using the word " praise " (Gen. 49 : 8), and that 
Moses refers to the meaning of Benjamin, in using the words 
" beloved of the Lord." The " son of the right hand " being the 
beloved son of the father. 
In reviewing the history of the tribe of Benjamin to the period 



182 THE CHURCH IN THE WILDERNESS. 

of the death of Moses, we cannot find that they were remarkable 
in any way, nor chosen for any especial favor, as was the case 
with Judah. We can only know that Moses believed in the pro- 
phetic name that Jacob gave his youngest son, and looking be- 
yond the immediate history of the tribe, saw its fulfillment in 
the far future. 

In the character of some of the earlier transactions of the 
tribe of Benjamin, we trace the spirit indicated in Jacob's pro- 
phecy, in which the meaning of the name is not clearly referred 
to (Gen. 49 : 27). It is in their later history that the favor of the 
Lord was vouchsafed to them according to the words of Moses. 

21. After Moses had pronounced all the blessings, what 

is his ascription of praise to Jehovah ? Deut. 33 : 26. 

22. By what powerful figure is His control of the uni- 

verse indicated, and how is it said that this power 
is exerted in behalf of Israel ? 

" Eideth upon the heavens." Read Psa. 68 : 4, 33, 34; and note the 
name Jah or Jehovah in this connection, as the especial name 
by which God was known to Israel. Also Psa. 18 : 10; 104 ; 3. 
It was " in the help " of Israel that Moses figured the great Je- 
hovah riding upon the heavens, directing them for blessing 
upon His people. See Joshua 10 : 12-14; Deut. 33 : 14; Judges 5 : 
20; 2 Sam. 22 : 10-15; 1 Kings 17 : 1; 18 : 41-45, etc. 

23. What promise of sure refuge does Moses give Israel, 

and what of help ? Deut. 33 : 27 ; Isa. 33 : 2 ; 62 : 8 ; 

24. How does he picture the prosperity of a nation 

'' saved by the Lord V Deut. 33 : 28. 

25. With what final exclamation of prophetic blessing 

does " Moses, the man of God," conclude his words 
Israel's children ? 

26. Where are the words found that form the heading 

of this lesson, and what is their appropriateness in 
this connection ? 



THE CHURCH IN THE WILDERNESS. 183 



LESSON SIXTIETH. 

JUDAH AND BENJAMIN. 

**Seelc ye out the hook of the Lord and read, no one of these 
shall fail, none shall want her matey 

1. In following the history of these tribes after the death 

of Moses, what portion of Palestine do we find given 
to the tribe of Judah ? Josh. 15. 

2. How did it compare in size and in natural advantages 

with the portions of the other tribes ? 

3. How many and what well known cities were included- 

within its limits, and for what events are these 
cities noted ? Gen. 35 : 19 ; Micah 5:2; Josh. 14 : 
15 ; 15 : 63. 

We cannot tell what distinction was made between cities and vil- 
lages. Cities may have been protected by a wall. The number, 
both in this instance and many others, seems incredible. On 
this subject the Rev. J. L. Porter says, in regard to a similar 
statement of a number of cities, in a small territory : " In Argob 
(Bashan) Jair took no less than sixty great cities ' fenced with 
high walls, gates and bars, besides unwalled towns a great many ' 
(Deut. 3 : 4, 5, 14). Such a statement seems all but incredible. 
Often when reading that passage, I used to think that some 

■ strange statistical mystery hung over it; for how could a prov- 
ince measuring not more than thirty miles by twenty, support 
puch a number of fortified cities ? But mysterious, incredible as 
this seemed, on the spot, with my own eyes / have seen that this 
is literally true. - The cities are there to this day. Some of them 
retain the ancient names recorded in the Bible."— (rian^ Cities 
of BasMn. 

4. What were the seaport towns of Judah, ^nd what 

place celebrated for its " strongholds " was situated 
on the Dead Sea ? Judges 1:18; 1 Sam. 23 : 29. 

5. What are some of its well known mountains, and for 

what are they interesting to us ? 1 Kings 8:1; 
Psa. 48 : 2 ; 2 Sam. 15 : 30 ; Matt. 24 : 3 ; 26 : 30, 36 ; 



184 THE CHURCH IN THE WILDERNESS. 

Luke 24 : 50 ; Zech. 14 : 4 ; 1 Kings 18 : 19-42 ; Isa. 
35: ], 2. 

6. What part of Palestine was assigned to the tribe of 

Benjamin, and how was this portion situated in re- 
gard to that of Judah ? Josh. 18 : 11. 

7. What great or remarkable cities and mountains were 

in this portion ? Gen. 28 : 19 ; 1 Sam. 7:10; Josh. 
9:3; 2 Chron. 3: 1. 

8. How was Jerusalem situated in regard to the posses- 

sions of these tribes ? 

Compare Josh. 18 : 16, 28, with 15 : 8; also Judges 1 : 8, with 1 : 21. 

It is said that Judah possessed the part of Jerusalem called 

Mount Zion, and Benjamin the part called Mount Moriah. The 

royal palace being in Judah's portion— Jehovah's temple in that 

of Benjamin. 

9. Which one of the kings of all Israel was of the tribe 

of Benjamin ? 1 Sam. 9 : 1, 2. 

10. Did Saul fulfill the prophetic blessing of Jacob or 

that of Moses ? 

11. To which tribe did the second king of all Israel be- 

long, and from which tribe was his faithful and de- 
voted friend chosen ? 2 Sam. 2:4; 5:3; 1 Sam. 
18 : 1-3. 

12. Who were among his most efficient helpers against 

his enemies, thus doubly fulfilling the prophetic 
blessing of Moses ? 

Compare Deut. 33 : 7, with 1 Chron. 12 : 16-24. 

13. What was the condition of th5 nation of Israel during 

this period, and where was their cajpital established ? 
2 Sam. 5 : 7. 

14. How long did David reign, and what was the name 

of his successor, — the second king from Judah's 
tribe ? 2 Sam. 5 : 4, 5 ; 1 Kings 1 : 28-40, 

15. What rendered Solomon persona^y famous, and how 

was he the instrument of fulfilling the prophecy of 
Moses on Benjamin ? 1 Kings 4 : 29-34 ; 2 Chron. 
3;1. 



THE CHURCH IN THE WILDEHNESS. 185 

16. At the dedication of the temple bow may the glory 

of the Lord be said to have covered the mountain ? 

1 Kings 8:10, 11. 

17. Can the words '' shall dwell between his shoulders " 

(Deut. 33 ; 12), refer to the situation of the temple 
upon Mount Mori ah ? 
In examming Scripture we find that mountains are figurative of 
Btrength, and in many countries the places of citadels, of strong- 
holds, of watch towers, etc. They are, therefore, figuratively, 
to a country as the shoulders to a man. The place of strength 
and power, the support of its citadel, capital and watch-tower— 
the head. Therefore, without carrying the figure any farther, 
we can very readily see that " he shall dwell between his should- 
ers," may "be a figurative manner of saying that the Lord shall 
dwell upon his mountains. See last note. 

18. What division of the kingdom of Israel took place in 

the reign of the next king, and under what names 
were the two parts of Israel known ? 1 Kings 12. 

19. How many kings of Judah's line reigned over the 

kingdom which received his name ? 

20. How much longer did the kino-dom of Judah con- 

tinue than that of Israel, and when and for what 
were they carried into captivity ? Jer. 25 : 1-11 ; 

2 Chron. 86 : 14-25. 

21. How long, did the Jews remain in captivity, and dur- 

ing that time what descendant of Judah received 
great favor from God, and attained a high position 
. at Babylon ? Dan. 1 : 6 ; 9 : 2. 
23. When the Jews returned to rebuild their city and 
temple, who was their leader, and of what tribe ? 
Ezra 2 : 2. 

23. What queen of Persia, a descendant of the tribe of 

Benjamin, saved the lives of the Jews who did not 
return to Palestine ? Esther 2 : 5-7, 17. 

24. How many years after the restoration did the Jews 

retain Jerusalem as their capital city, and condnue 
to be governed by their own laws, before the last 
king of Judah's line was born in Bethlehem of 
Judea ? 



186 THE CHURCH IN THE WILDERNESS. 

25. What great apostle descended from the tribe of Ben- 

jamin, and how do the two periods in his life an- 
swer to the blessings of Jacob and of Moses ? Rom. 
11: I. 
Compare the prophetic hlessing of Jacob, Gen. 49 : 27, with Acts 

8 : 3; 9 : 1. Also Deut. 33 : 12 with Acts 9 : 15; 1 Cor. 9 : 1; 2 Cor. 

12 : 1-5; Eph. 3 ; 1-7. 

26. In the prophetic vision of St. John how did He who 

" prevailed to open the book " appear to him ? 
Rev. 5 : 5. 

27. How does this name show us the union between 

Genesis and Revelation, and give another proof 

that the Scriptures testify of our Lord and Saviour, 

Jesus Christ ? 

Jesus is the Lion of the trihe of Judah. The Victor in the con- 
quest of sin, death and hell. As the Lamb He bore our iniqui- 
ties, as the Lion He overcame, to open the book and its seven 
Beals. 

28. For what sin is the kingdom of Judah now suffering 

the judgments of God ; how did they call them 

upon themselves, and when will they be pardoned 

as a nation ? 

St. Peter's sermon preached to the Jews who surrounded him in 
Solomon's porch, answers all of this question. Acts 3 : 12-26; 
Matt. 27 : 20-25. 

29. Where are the words" found that form the heading 

of the lesson, and what is their appropriateness to 

this subject ? 

Note. — In explaining the words "He shall dwell between his 
shoulders " (Deut. 33 : 12), I have been governed by the meaning 
of the word Benjamin, on whom the blessing was pronounced. 
Commentators differ in their explanations of this. The Jewish 
writers, and some of our own, refer the " he " to the Lord, and 
think these words were literally fulfilled in the erection of the 
temple on Mount Moriah, which is said to have been within the 
precincts of the territory of Benjamin. Others say that "he" 
refers to Benjamin, and his safety under the care of the Lord. 

The meaning of the name seems to me to render the first con- 
clusive. 

In examining the subject we find that Jacob called Benjamin 
the " son of his right hand," meaning by this not only a son 



THE CHURCH IN THE WILDERNESS. 187 

bound to him "by the strongest ties of aflfection, but one on whom 
as age and infirmities came upon him he could lean for support. 
The idea, then, of a sure dependence, is in the name, and it is 
Benjamin who is represented by his name as a supporter. There- 
fore the temple of the Lord, resting upon one of the mountainu 
of his territory, may well have been prophesied in the words 
"Ho" (the Lord) shall dwell between his shoulders." Resting 
like the head upon the strong shoulders of this son of Jacob's 
right hand. 



LESSOIT SIXTT-FIEST. 

THE DEATH OF MOSES. 

^^My presence shall go with thee and I will give thee rest?'* 

1. When Moses, the man of God, had blessed the chil- 
dren of Israel, where did he go, that he might die ? 
Deut. 34 : 1, 

3. What are the meanings of these names, and how is 

this mountain situated in regard to the Dead Sea, 

the Jordan and the city of Jericho ? 

The exact position of Mount Pisgah is not known. It is one of 
the peaks of the mountains or mounts of Abarim, the same one 
from which Balaam's prophecy was pronounced. It was north- 
east of the Dead Sea, overlooking the plains of Moab, and is 
described as " over against Jericho," probably directly east of 
the ruins of that city. 

3. What promise did the Lord fulfill to Moses when he 

had reached the top of Pisgah ? JSTum. 27 : 12. 

4. What was the extent of country comprised in the 

borders of the promised land ? Gen. 15 : 18 ; Ex. 
23 : 31. 

5. Under what four divisions does the writer of this 

chapter say that the Lord showed it to Moses ? 

6. What portions of Palestine are included by the words 

"AUGilead unto Dan?" 

Gilead is the country on the east of the Jordan; " unto Dan," 
which is in the extreme north. 



188 THE CHURCH IN THE WILDERNESS. 

7. What portioDs are included in tlie words " Naphtali 

and the land of Ephraim and Manasseh ?" 

Manasseh possessed a portion on each side of the Jordan, the one 
included in this division of the view of Moses was west of the 
tJordan and the northwestern part of Canaan. Naphtali's por- 
tion was between the Jordan and Manasseh, Zebulon and Issa- 
char were south of them and Ephraim south of Issachar, so that 
this view comprised all the portion northwest of Mount Pisgah. 

8. What portions are included in the words " All the 

land of Judah unto the utmost sea ?" 

This division includes Benjamin's portion, with that of Judah; 
from the Jordan to the Mediterranean. 

9. What was included in the third verse, and what 

tribes finally possessed that portion of Palestine ? 

The third verse refers to the southern part of Canaan in which the 
portion of Simeon was situated (Josh. 19 : 1), " their inheritance 
was within the inheritance of the children of Judah;" Jericlio is 
especially mentioned as a point of interest — and Zoar, which 
was at the southern extremity of the Dead Sea. 

10. In this description what proves that this chapter was 

written in its present form after the settlement of 

the land ? 

The authorship of this chapter is undecided; it rests between 
Joshua, Samuel and Ezra. 

11. On what points of this view of the promised land is 

it probable that Moses especially dwelt ? 

At the foot of Pisgah lay the camp of Israel; like the breast-plate 
of the high priest. Its many colored standards answering to the 
hues of the precious stones. Its glorious Shechinah, a Urim 
and Thummim in its midst. Before following the east side of 
Jordan northward, Moses must have looked his farewell of love 
upon Israel's children. 

Then, up through the territory of Sihon and Og— the portion 
he had assigned to Reuben and to the half tribe of Manasseh— 
iTp to Great Hermon — the Shenir of the north — at whose base 
gush out the sources of the Jordan. One glance at the Great 
Sea — the boundary of the land — and back to follow the windings 
of the mysterious Jordan, through the Sea of Chinnereth, be- 
tween high walls and terraces till having wound a length of two 
hundred miles in a distance of sixty, it is lost in the unknown 
depths of the Dead Sea. Then the territory of the royal tribe, 
and in " the south " to Hebron, where Abram received the prom- 



\ 



THE CHURCH IN THE WILDERNESS. 189 

ise, and where he and Sarah were buried. Then to Jericho, the 
" key of Palestine," and over the Dead Sea (whose waters cov- 
ered the buried cities) " unto Zoar.'" 

The Lord had " caused " him to see it all. The land that had 
been promised " unto Abraham, unto Isaac, and unto Jacob." 

12. What were the words of the Lord as Moses viewed 

the land ? 

13. How far had the promises to the fathers been fulfilled 

at this time ? 

14. Of the promises that had been made to Moses indi- 

yidually which one only remained to be fulfilled ? 

The promises to Moses individually will be found in the following 
passages: Ex. 3 : 12; 4:12-17; 17:5,6; 19:9; 24:12; 29:42; 
32 : 34; 33 : 14-19; Num. 11 : 16, 17; 12 : 6-8; 27 : 12-23, and Deut. 
32 : 52. Find their fulfillment, and compare the fearfulness 
with which Moses began his work with the earnest words and 
works with which he continued it, and the eloquence of his 
songs and blessings. 

15. What was the fulfillment of the only unanswered 

promise of the Lord to Moses ? Deut. 34 : 5. 
Compare Ex. 33 : 14; also Heb. 4 : 10; Rev. 14 : 13. 

16. Where was Moses buried, and by Whom ? 

17. What have we previously learned of Beth-peor ? 

Note on question seventh, lesson thirty-ninth. 

18. What is said in the Book of Jude in reference to the 

claim that the devil made for the body of Moses ? 

19. When did Moses reappear in visible form as attend- 

ant upon and conversing with our Lord ? Matt. 
17 : 1-5. 
30. How often did our Lord refer to the writings of Mo- 
ses as prophetical of Himself, and in so doing what 
did He assert for Moses ? 

Read Matt. 5 : 17, 18; Luke 24 : 27, 44, 48; John 3 : 14; 5 : 46; 6 : 32, 
33, 48-58; 8 : 56. These quotations assert the power of foretel- 
ling the future possessed by Moses. 

« 
21. To what did He refer the unbelief of the Jews ? 

John 5 : 45, 46. 



190 THE CHURCH IN THE WILDERNESS. 

22. Did not the Jews claim for themselves great devo- 

tion to Moses, and how then can this be explained ? 

John 9 : 28, 29. In John 5 : 36-47, the reason is given, that they 
refused to believe the spirit and truth of Moses' writings, " he 
wrote of me." 

23. What likeness is drawn between Christ and Moses in 

Hebrew 3:1-6? 

24. Who is said to have " builded the house " in which 

Moses was '* faithful as a servant ?" 

25. What " house " is intended by this, and what does 

this assertion claim for our Lord ? Heb. 3 : 5, 6 ; 
13 : 8. 

26. For what is Moses commended in Hebrew 11, and 

what events of his life are there referred to ? 

27. How old was Moses when he died, what had been 

the different circumstances of the three divisions 
of his life, and what is said of him at its close ? 
Deut. 34 : 7, 10-12. 

28. How long was Moses publicly mourned, and what 

word expresses the intensity of the sorrow ? 

In regard to the close of the life of Moses, the Jewish tradition 
is, that as he was speaking his last words to Eleazar and 
Joshua, the pillar of cloud separated him from them, and he 
was seen no more. 

Inspiration tells us only, *' Moses the servant of the Lord died 
there in the land of Moab, according to the word of the Lord, 
and He buried him in a valley in the land of Moab, and no man 
knoweth of his sepulchre." But we may well imagine that the 
cloud from which Jehovah had spoken to Israel and to Moses 
for forty years, was with him on the mount. That to the camp 
below, and to those who followed him a part of the way, it was as 
if a bright cloud overshadowed him and received him out of 
their sight. 

Nothing can be added to the impression which the faithful 
study of the utterly unselfish life of Moses must produce. *' It 
Is a testimony of those things which were to be spoken after." 



THE CHURCH IN THE WIIiDERJSTESS. 191 



LESSON SIXTT-SECOND. 

Joshioa^ Chajpters 1-3. 

PREPARATIONS FOR CROSSING THE 
JORDAN. 

''From thence is the Shepherd the stone of Israel 

1. From what son of Jacob was Joshua descended ? 

2. What position had Joshua during the leadership of 

Moses ? 

3. To what office was he appointed, by whom chosen, 

and under what circumstances ? Num. 27 : 15-23. 

4. "With what powers was he endowed for his work as 

leader of the people ? Deut. 34 : 9. 

5. How old was he when he became their leader ? 

6. What the significance of his name, and from what 

did he save the people ? 

7. From what greater enemies did Jesus, the Messiah, 

save his people? Acts 5:31; 13:23,38; Rev. 
22:3. 

8. What is the difference between the words Jesus and 

Joshua ? 

9. What charges and what promises did Joshua receive 

from the Lord ? 

10. What ground of confidence did the Lord give him ? 

Josh. 1 : 3, 9. 

11. After becoming the acknowledged leader of Israel's 

host, what precautions did he take before entering 

the promised land ? Josh. 2:1. 

The second chapter i8 taken before the latter part of the first* 
according to Townsend*s arrangement. 

12. What commands were given by Joshua in regard to 

the proper stores for the host ? Josh. 1 : 10, 11. 



192 THE CHURCH IN THE WILDERNESS. 

13. What was his charge to the tribes who in crossing 

the Jordan were to precede their brethren ? 

14. To what events in their history did he refer ? 

15. What noble answer did they make, and what en- 

couragement to Joshua did it contain ? Josh. 1 : 
16-18, 

16. What change in the position of the camp was made 

during the absence of the spies ? Josh. 3:1. 

17. When the king of Jericho heard that the spies had 

entered the city, what command did he issue in re- 
• gard to them ? Josh. 2 : 2-3. 

18. How did Rahab hide them, and why was she willing 

to do so ? 

19. For what has she been commended in regard to this ? 

Heb. 11:31. 

20. What sin did she commit, and how can the com- 

mendation be reconciled with her treason and her 
falsehood ? 

Rahab was ignorant of the nature of Jehovah and of the worship 
which could only be acceptable to Him. She had heard of His 
power, and acted from her full conviction that the country 
would certainly be subjugated by His people. Her name is put 
among those who were remarkable for faith, because, with all 
her faults, she certainly was actuated by faith in Jehovah, and 
was saved from destruction because she had this faith, and be- 
cause she acted upon it, up to the light which she possessed. It 
has been said of her, '*Her faith in God's purpose was deep and 
strong; her faith in God's protecting power was correspondingly 
feeble. For the first she was rewarded, for the second she waa 
forgiven."— (7a55^^'s Bible. She needed the admonition of 2 
Peter 1 : 5. 

21. How were the spies finally saved, and when did they 

return to Joshua ? Josh. 2 : 15-23. 

22. What conclusion had they drawn from the fears of 

the people, and what promise that they had given 
to Rahab was included in their report to Joshua ? 

23. What inspection was made of the host after the re- 

turn of the spies ? 

24. What command was given in regard to the proper 

time for the movement of the host ? • 



THE CHURCH IN THE WILDERNESS. 193 

25. What space was to be left between the ark and the 

people ? 

26. What was intended by the command to sanctify them- 
selves, and why was it given ? 

27. Who were to bear the ark and how was it to be car- 

ried ? Num. 4 : 5, 6, 15. 

28. What was the condition of the river Jordan at this 

season of the year ? Josh. 3:15. 

29. Where are the words found that form the heading 

of the lesson, and what is their connection with 
Joshua ? 



LESSON SIXTY-THIRD. 

Joshua^ Chapters 3 and 4. 

"TO CANAAK-." 

^Beholdj the mrh of the Covenant of the Lord of oM the earth 
passeth over before you into Jordan" 

1. After the camp had remained three days on the banks 

of the Jordan what duties were performed by the 
officers ? Josh. 3 : 2, 3. 

2. How great a distance was " 2,000 cubits," and what 

is meant by " ye have not passed this way hereto- 
fore ?" 

3. What words were then spoken by Joshua to the peo- 

ple and what to the priests ? 

4. What encouragement did Joshua receive from the 

Lord, and what additional directions for the priests ? 

After the first directions which Joshua gave the priests, it is prob- 
able that they took up the ark and approached the Jordan, the 
camp being prepared to move as soon as they had reached the 
prescribed distance of 2,000 cubits. Then the voice of the Lord 
was heard, and all were hushed to listen. After this Joshua 
spoke, " Come hither and hoar the words of the Lord your God.'* 



194 THE CHURCH IN THE WILDERNESS. 

5. What promise did Joshua first repeat to them ? Josh. 

3 : 10. 

6. What emphatic words told them their hope and their 

surety ? 

7. What directions did he give and what miracle did 

he promise ? 

8. Who went first to the brim of the water ? 

9. What extraordinary sight did the host of Israel wit- 

ness ? 

10. How far north of them was Zaretan, and what dis- 

tance of the bed of the river was uncovered ? 

11. What city had probably " wholly gone up to the 

house-tops" to see the coming of the people to 
whom the Lord had given the land ? Last words 
of Josh. 3:16; also Ex. is': 16. 

12. Where did the priests bearing the ark stand while 

the host of Israel passed by it ? 

13. While the people "hasted" to pass over, what was, 

proved by the quiet obedience of the priests ? Psa 
46:10, 11. 

14. Which of the tribes preceded the host of Israel ? 

15. When all had reached the other side of Jordan, and 

were watching for the next event, who again spoke 
to Joshua ? Josh. 4:1. 

16. What directions did Joshua give ? 

17. What was to be done with the twelve stones taken 

from the midst of the Jordan ? 

18. What memorial stones did Joshua set up, and where ? 

Their remaining nntil this day, probably means until the book 
was written. Josh. 34 : 26. 

19. Where were the priests and the ark during all this 

time ? 

20. What promise to Joshua was now fulfilled ? 

21. What directions were then given to him by the Lord 

and how were they obeyed ? 

22. What is said of the returning waters ? 

23. Where did the host encamp ? 



THE CHURCH IN THE WILDE RIN^ESS. 195 

24. What was then done with the twelve stones, and 
what explanation was to be given of them ? Josh. 
4 : 19-24. 



** And it eame to pass, when all the kings of the Amoritee which 
were on the side of Jordan westward, and all the kings of the 
Canaanites which were by the sea, heard that the Lord had dried 
ap the waters of Jordan from before the children of Israel, till 
we were passed over, that their heart melted, neither was there 
ftoy spirit in them any more because of the children of IsraeL'* 

Ex. 15 ; 14, 15; Deut 2 ; 25 ; 11 ; 28-25. 



THE END. 



}' 



INDEX OF NOTES. 



PAGE 

Aaron 67 

' ' Typical duties of, 68, 97 

" Death of, 97 

" Tomb of, 98 

Abram. Promises to, 46 

Adam's Sin. Consequences of, 85 

Aloes. Lign, 119 

Animals. Remonstrances of,.. 114 
Arabah. Meaning of, . . . Smith. 101 

Astaroth-Karnaim. 100 

Atonement. Sacrifice and Day 

of, 68 

Baal. Worship of, . ,. Angus. 115 

" High Places of, 115 

'* Sanctuary of, Porter. 115 

Balaam 112, 113, 115 

" Inspiration of, 118 

" View of, Stanley. 117 

" and Daniel. Prophecies 

of, 120, 122 

Bashan. Porter. 110 

Beth-Jeshimon 108 

Beverages 155 

Brazen Serpent 103 

" What typified 

by, 104 

Book. Eatin^a, 23 

Capernaum. Recovery of Jeru- 
salem 20 

Christ. Human nature of, 21 

'' Eating flesh of, 22 

" Teacher of Israel 11 

" Taught in Law 10 

*' Our High Priest 72,77 

*' Our afl-suflacient Sav- 
iour 78 

" Priesthood of, 80 

" The Perfect Mediator. 82, 83 
** Medlatorship of, Kitto. 84 
*' Perfect Sacnfice of, ... 74 
'* The Lamb, and the Lion 

of Judah 186 

*' Types and Antitypes. 134 
Christian Life, Types and Anti- 
types 134 

Church in the Wilderness 33 

Cities. Great number of, Por- 
ter... 183 

Covenant. Meaning of, 48 

Death. Meaning of, 84, 85 

" Victory over, 135 



PAGE 

Dispensations. Three, 133 

"Dwell between his Should- 
ers." 185, 186 

Edom. Land of, 91,92 

Egypt. Fertility of, Hengen- 

stenberg and Bp. Patrick., 16 

Egypt and Rome. Similarities 
of, Hengensteriberg and En- 
cyclopedia 36 

Exploration of Canaan. Time 

of the,, 42 

Fearing, Serving, etc. Delitzsch 140 

Fire. Figurative use of, 25, 26 

"God of the Spirits of all 

flesh." Bush. 125 

Grood Counsel. Sinners hate, 

Bp. Hall, 43 

Glory of the Lord 49-52 

Great Day of the Feast 157 

Heaven. Meanings of, Gaussen. 147 

" Kingdom of, 81 

Heavenly Hosts. Songs of , . . . 35 

Heifer. Red, 86, 87, 88 

Hermon Mount, Names of, 

Stanley 110 

Heshbon, Proverbs regarding, 109 
Host of Heaven. Worship of, 122 
Holy Land. Remarks on, La 

Bagh 151 

Horn of Salvation, Christ 

Jesus the, 163 

Hope. Jewish, Passover Ser- 
vice 47 

Holiness, Taught to Israel, ... 61 

High Priest 73 

" Consecration of, 76, 

97, 130 

Israel. Threefold Hope of , . . . 171 

" Revelations to, 174 

" Idolatry of, 172 

" Nomadic Life of, 89 

Idumea. Civilization of, La 

Borde 94 

Ije-Abarim Smith. 107 

Idolatry. Sin of Israel's, 142 

Jehovah, Israel's help, 182 

" Presence of, 140 

" The God of Israel, 

137, 138 
Jews. Traditions of the, — 21, 22 
John 6. Doctrines of, 24 



198 



IKDEX OF NOTES. 



PAGE 

Jerusalem. Judah and Benja- 
min united in, 184 

Judah. Possessions of, Stan- 
ley 179, 180 

Judah and Benjamin. Mean- 
ings of, 181 

Job. Book and friends Of, . . .93, 94 

Joshua. Typical work of, 135 

Law. Spirit of the, 132 

*' Three divisions of, 132 

" How fulfilled by Christ. . . 133 

" Autograph copy of, 161 

Leaven, Type of Holy Spirit. 

156, 157 

Leprosy, Type of Sin 86 

Levites, When set apart 145 

Lamb and Dragon 36 

Moses. Early life of, s 30 

" Discouragements of, . . . 26 

" Humility of, 62 

*' Promises to, 189 

" Visions of 146 

" Exhortation of, 149 

" Prophesies of, Towns- 
end 173 

" Christ typified by, 

Bampton Lectures.. . . 164 

*' Song of, 177 

" Blessing of, 178 

" Canaan viewed by, 188 

" and the Lamb. Song of, 37 
Manna. Continuance of, Cal- 

met 17 

" Instructions and type. 18 

Memorial. Meaning of, 66, 158 

'' Feasts 157,158 

" Name. The, 46,47 

Mercy and Grace 75 

Melchisedec 79 

Mlraim. Traditions of, 89 

Oboth Bush. 107 

Obedience Faher. 126 

Omission. Sins of, 56 

Penalties. Why innocent suf- 
fer, 130 

Penitence. Evidence of, 44 

Pisgah. Mt 187 

Prolong. Meaning to Israel. 
Bp.Patnck 129,150 



PAGE 

Prophesied. Meaning of , ^wsA, 

Deiitzsch, 28 

Prophetical language. Peculi- 
arities of, lis 

Presumptuous Sins r6 

Phylacteries ]39 

Rahab. Faith of, 192 

Rain. Former and Latter, 150 

Repentance. Eev. G. T. Be- 
dell D.D., 34 

Religion. Virtue and, Stanley. 154 
Righteousness. Israel's, .. ..141 
" Gospel. Eleventh 

Article. G. C. MacWhorter. 141 

Rods. Miracle of, 69 

Sabbath. Institution of. Gene- 
sis and Geology 58 

" Teachings of, 60 

'' breaker. Sin of, 57 

Sacrifice. Meaning of, (to 

Israel.) 85 

Sects. Jewish,....- 135 

Sign and Type. Sabbath a, . . . 59 
Sinai Mt. Height of, Ordinance 

Survey 9 

Shekinah 53 

Spirit. Gift and fruit of, 29 

Standards Bush. 181 

Star and Sceptre 121 

Talmud. Targums Angus. 135 

Tci^timonies and Statutes. 127, 136, 

140 
Temptations. Devil's Plan of, 24 

Torah. The, 10, 137 

Type. Meaning of 19, 82 

Types. (Personal.) Explanaton 

of 71 

Vine. On Temple 180 

War. Direction of the Lord 

for, 167 

Wady. Meaning of, 101 

" Modjeb, 106 

" Wars of the Lord." Book of, 106 
Wild Beast. Prophetical Mean- 
ing of, 35 

Worship of Israel. Teaching of, 144 
" acceptable. Gerhard. 147 

Year. Jewish, 12 

Zalmonah Bush, 107 



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story of child-life, with its manifold smaU interests, hopes, 
joys and trials. We most sincerely wish that every person in 
the land could read iV— Macon Weekly. 

" As a pen picture of boy character, we think it could 
Bcarcely be surpassed."— CAz/rc^ Record. 

" Somebody's own impulsive, excitable, blundering little 
boy, his heart never given the credit for its true aspirations, 
or its warm and tender love ; nor his head for its earnest 
seeking for light and knowledge. If any one has among his 
household treasures such a child, this book will set him think- 
ing, and its lessons will touch his heart strangely. It is full 
of truth, pathos and beauty." — Presbyterian. 

*'If one can read it without tears and profitable reflections, 
it will make a difi"erent impression upon him than it has upon 
VL».''—Chfistian Union. 

'' We commend this book heartily to all parents. Read it 
and understand the little ones better."— JVa^. S. S. Teacher, 



ANSON D. F. RANDOLPH & CO., 

770 Broadway, cor. 9th St., New York. 

For Sale by the Booksellers. 
Price, $1.25. 



_!. 



**TW0 OF THE SWEETEST AND MOST IMPRESSIVE LiTTLE TALES." 



Six Little Princesses. 

By the author of " Stepping Heavenwdrd," and '' The Story Lizzie Told." 
IGmo. Ooth. 75 pages. Blustratod. ?5 cents ; Paper, 50 cents. 



•* It is, like everything from this author's pen, delightful ; and, like all 
her books, contains a lesson— one, too, which all can apply and prac- 
tice."— 2^Ae Star (New London), 

" To cultivate the talents we have with pleasure and contentment, 
and without envy of the gifts of others, is a lesson few are too old to 
learn. It is set forth with much beauty and simplicity in this brief i 
story.'''— Association MontMy. 



The Story Lizzie Told. 

By the author of " Stepping Heavenward." 16mo. Cloth. 48 pages. 
Illustrated. 50 cents ; Paper 35 cents. 



"In exquisitely simple language, the little heroine tells the history of 
her own short life, perfectly unconscious the while of its sublime self- 
abnegation, and its wonderful love and patience. It is difficult to give 
this book all the praise it deserves."— C^ris^ia/J Union. 

*■ As you turn over the tinted leaves of this little volumie, there will be 
a tremor in your voice and a mist in your eyes. Yet it is not much of 
a story, after all— only a few word-pictures of the life of a child, told in 
the language which a child of poverty and sorrow might use. Just as 
naturally as the early violets blend a lesson of humility in their unc m- 
scious sweetness, this story breathes a spirit of content and happy re- 
signation, with a longing for divine love and sympathy."— Courier- 
Journal. 



ANSON D. F. RANDOLPH & COMPANY. 
770 Broadway, New York. 



Sent by mail, free of expense, on receipt of price. 



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